Genesis 49 commentary

All Jacob's sons were living. His calling them together was a precept for them to unite in love, not to mingle with the Egyptians; and foretold that they should not be separated, as Abraham's sons and Isaac's were, but should all make one people. We are not to consider this address as the expression of private feelings of affection, resentment, or partiality; but as the language of the Holy Ghost, declaring the purpose of God respecting the character, circumstances, and situation of the tribes which descended from the sons of Jacob, and which may be traced in their histories.

Reuben was the first-born; but by gross sin, he forfeited the birthright. The character of Reuben is, that he was unstable as water. Men do not thrive, because they do not fix. Reuben's sin left a lasting infamy upon his family. Let us never do evil, then we need not fear being told of it. Simeon and Levi were passionate and revengeful. The murder of the Shechemites is a proof of this. Jacob protested against that barbarous act. Our soul is our honour; by its powers we are distinguished from, and raised above, the beasts that perish. We ought, from our hearts, to abhor all bloody and mischievous men. Cursed be their anger. Jacob does not curse their persons, but their lusts. I will divide them. The sentence as it respects Levi was turned into a blessing. This tribe performed an acceptable service in their zeal against the worshippers of the golden calf, Ex 32. Being set apart to God as priests, they were in that character scattered through the nation of Israel.

Judah's name signifies praise. God was praised for him, chap. 29:35, praised by him, and praised in him; therefore his brethren shall praise him. Judah should be a strong and courageous tribe. Judah is compared, not to a lion raging and ranging, but to a lion enjoying the satisfaction of his power and success, without creating vexation to others; this is to be truly great. Judah should be the royal tribe, the tribe from which Messiah the Prince should come. Shiloh, that promised Seed in whom the earth should be blessed, “that peaceable and prosperous One,” or “Saviour,” he shall come of Judah. Thus dying Jacob at a great distance saw Christ's day, and it was his comfort and support on his death-bed. Till Christ's coming, Judah possessed authority, but after his crucifixion this was shortened, and according to what Christ foretold, Jerusalem was destroyed, and all the poor harassed remnant of Jews were confounded together. Much which is here said concerning Judah, is to be applied to our Lord Jesus. In him there is plenty of all which is nourishing and refreshing to the soul, and which maintains and cheers the Divine life in it. He is the true Vine; wine is the appointed symbol of his blood, which is drink indeed, as shed for sinners, and applied in faith; and all the blessings of his gospel are wine and milk, without money and without price, to which every thirsty soul is welcome. Isa 55:1.

Concerning Zebulun: if prophecy says, Zebulun shall be a haven of ships, be sure Providence will so plant him. God appoints the bounds of our habitation. It is our wisdom and duty to accommodate ourselves to our lot, and to improve it; if Zebulun dwell at the heaven of the sea, let him be for a haven of ships. Concerning Issachar: he saw that the land was pleasant, yielding not only pleasant prospects, but pleasant fruits to recompense his toils. Let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; this will make our present services easy. Dan should, by art, and policy, and surprise, gain advantages against his enemies, like a serpent biting the heel of the traveller. Jacob, almost spent, and ready to faint, relieves himself with those words, “I have waited for thy salvation, O Lord!” The salvation he waited for was Christ, the promised Seed; now that he was going to be gathered to his people, he breathes after Him to whom the gathering of the people shall be. He declared plainly that he sought heaven, the better country, Heb 11:13, 14. Now he is going to enjoy the salvation, he comforts himself that he had waited for the salvation. Christ, as our way to heaven, is to be waited on; and heaven, as our rest in Christ, is to be waited for. It is the comfort of a dying saint thus to have waited for the salvation of the Lord; for then he shall have what he has been waiting for.

Concerning Gad, Jacob alludes to his name, which signifies a troop, and foresees the character of that tribe. The cause of God and his people, though for a time it may seem to be baffled and run down, will be victorious at last. It represents the Christian's conflict. Grace in the soul is often foiled in its conflicts; troops of corruption overcome it, but the cause is God's, and grace will in the end come off conqueror, yea, more than conqueror, Ro 8:37. Asher should be a rich tribe. His inheritance bordered upon Carmel, which was fruitful to a proverb. Naphtali, is a hind let loose. We may consider it as a description of the character of this tribe. Unlike the laborious ox and ass; desirous of ease and liberty; active, but more noted for quick despatch than steady labour and perseverance. Like the suppliant who, with goodly words, craves mercy. Let not those of different tempers and gifts censure or envy one another.

The blessing of Joseph is very full. What Jacob says of him, is history as well as prophecy. Jacob reminds him of the difficulties and fiery darts of temptations he had formerly struggled through. His faith did not fail, but through his trials he bore all his burdens with firmness, and did not do anything unbecoming. All our strength for resisting temptations, and bearing afflictions, comes from God; his grace is sufficient. Joseph became the shepherd of Israel, to take care of his father and family; also the stone of Israel, their foundation and strong support. In this, as in many other things, Joseph was a remarkable type of the Good Shepherd, and tried Corner Stone of the whole church of God. Blessings are promised to Joseph's posterity, typical of the vast and everlasting blessings which come upon the spiritual seed of Christ. Jacob blessed all his sons, but especially Joseph, “who was separated from his brethren.” Not only separated in Egypt, but, possessing eminent dignity, and more devoted to God. Of Benjamin it is said, He shall ravin as a wolf. Jacob was guided in what he said by the Spirit of prophecy, and not by natural affection; else he would have spoken with more tenderness of his beloved son Benjamin. Concerning him he only foresees and foretells, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoils of their enemies; that they should be active. Blessed Paul was of this tribe, Ro 11:1; Php 3:5; he, in the morning of his day, devoured the prey as a persecutor, but in the evening divided the spoils as a preacher; he shared the blessings of Judah's Lion, and assisted in his victories.

Jacob blessed every one according to the blessings God in after-times intended to bestow upon them. He spoke about his burial-place, from a principle of faith in the promise of God, that Canaan should be the inheritance of his seed in due time. When he had finished both his blessing and his charge, and so had finished his testimony, he addressed himself to his dying work. He gathered up his feet into the bed, not only as one patiently submitting to the stroke, but as one cheerfully composing himself to rest, now that he was weary. He freely gave up his spirit into the hand of God, the Father of spirits. If God's people be our people, death will gather us to them. Under the care of the Shepherd of Israel, we shall lack nothing for body or soul. We shall remain unmoved until our work is finished; then, breathing out our souls into His hands for whose salvation we have waited, we shall depart in peace, and leave a blessing for our children after us.

1. And Jacob called. In the former chapter, the blessing on Ephraim and Manasseh was related Genesis 48:1, because, before Jacob should treat of the state of the whole nation about to spring from him, it was right that these two grandsons should be inserted into the body of his sons. Now, as if carried above the heavens, he announces, not in the character of a man, but as from the mouth of God, what shall be the condition of them all, for a long time to come. And it will be proper first to remark, that as he had then thirteen sons, he sets before his view, in each of their persons, the same number of nations or tribes: in which act the admirable lustre of his faith is conspicuous. For since he had often heard from the Lord, that his seed should be increased to a multitude of people, this oracle is to him like a sublime mirror, in which he may perceive things deeply hidden from human sense. Moreover, this is not a simple confession of faith, by which Jacob testifies that he hopes for whatever had been promised him by the Lord; but he rises superior to men, at the interpreter and ambassador of God, to regulate the future state of the Church. Now, since some interpreters perceived this prophecy to be noble and magnificent, they have thought that it would not be adorned with its proper dignity, unless they should extract from it certain new mysteries. Thus it has happened, that in striving earnestly to elicit profound allegories, they have departed from the genuine sense of the words, and have corrupted, by their own inventions, what is here delivered for the solid edification of the pious. But lest we should depreciate the literal sense, as if it did not contain speculations sufficiently profound, let us mark the design of the holy Spirit. In the first place, the sons of Jacob are informed beforehand, of their future fortune, that they may know themselves to be objects of the special care of God; and that, although the whole world is governed by his providence, they, notwithstanding, are preferred to other nations, as members of his own household. It seems apparently a mean and contemptible thing, that a region productive of vines, which should yield abundance of choice wine, and one rich in pasturers, which should supply milk, is promised to the tribe of Judah. But if any one will consider that the Lord is hereby giving an illustrious proof of his own election, in descending, like the father of a family, to the care of food, and also showing, in minute things, that he is united by the sacred bond of a covenant to the children of Abraham, he will look for no deeper mystery. In the second place; the hope of the promised inheritance is again renewed unto them. And, therefore, Jacob, as if he would put them in possession of the land by his own hand, expounds familiarly, and as in an affair actually present, what kind of habitation should belong to each of them. Can the confirmation of a matter so serious, appear contemptible to sane and prudent readers? It is, however, the principal design of Jacob more correctly to point out from whence a king should arise among them, who should bring them complete felicity. And in this manner he explains what had been promised obscurely, concerning the blessed seed. In these things there is so great weight, that the simple treating of them, if only we were skillful interpreters, ought justly to transport us with admiration. But (omitting all things else) an advantage of no common kind consists in this single point, that the mouth of impure and profane men, who freely detract from the credibility of Moses, is shut, so that they no longer dare to contend that he did not speak by a celestial impulse. Let us imagine that Moses does not relate what Jacob had before prophesied, but speaks in his own person; whence, then, could he divine what did not happen till many ages afterwards? Such, for instance, is the prophecy concerning the kingdom of David. And there is no doubt that God commanded the land to be divided by lot, lest any suspicion should arise that Joshua had divided it among the tribes, by compact, and as he had been instructed by his master. After the Israelites had obtained possession of the land, the division of it was not made by the will of men. Whence was it that a dwelling near the sea-shore was given to the tribe of Zebulun; a fruitful plain to the tribe of Asher; and to the others, by lot, what is here recorded; except that the Lord would ratify his oracles by the result, and would show openly, that nothing then occurred which he had not, a long time before, declared should take place? I now return to the words of Moses, in which holy Jacob is introduced, relating what he had been taught by the Holy Spirit concerning events still very remote. But some, with canine rage, demand, Sed oblatrant quidam protervi canes. Whence did Moses derive his knowledge of a conversation, held in an obscure hut, two hundred years before his time? I ask in return, before I give an answer, Whence had he his knowledge of the places in the land of Canaan, which he assigns, like a skillful surveyor, to each tribe? If this was a knowledge derived from heaven, (which must be granted,) why will these impious babblers deny that the things which Jacob has predicted, were divinely revealed to Moses? Besides, among many other things which the holy fathers had handed down by tradition, this prediction might then be generally known. Whence was it that the people, when tyrannically oppressed, implored the assistance of God as their deliverer? Whence was it, that at the simple hearing of a promise formerly given, they raised their minds to a good hope, unless that some remembrance of the divine adoption still flourished among them? If there was a general acquaintance with the covenant of the Lord among the people; what impudence will it be to deny that the heavenly servants of God more accurately investigated whatever was important to be known respecting the promised inheritance? For the Lord did not utter oracles by the mouth of Jacob which, after his death, a sudden oblivion should destroy; as if he had breathed, I know not what sounds, into the air. But rather he delivered instructions common to many ages; that his posterity might know from what source their redemption, as well as the hereditary title of the land, flowed down to them. We know how tardily, and even timidly, Moses undertook the province assigned him, when he was called to deliver his own people: because he was aware that he should have to deal with an intractable and perverse nation. It was, therefore, necessary, that he should come prepared with certain credentials which might give proof of his vocation. And, hence, he put forth these predictions, as public documents from the sacred archives of God, that no one might suppose him to have intruded rashly into his office.

Gather yourselves together The reader will observe, that the entire structure of these predictions is poetical. The prophecies of the Old Testament are generally delivered in this form; and God has thus chosen the most natural method of conveying prophetic intelligence, through the medium of that elevated strain of diction, which suggests itself to imaginative minds, which is peculiarly fitted to deal with sublime and invisible realities, and which best serves to stir up animated feelings, and to fix important truths in the memory of the reader. They who wish to examine more minutely the poetical character of the chapter, are referred to Dr. Adam Clarke’s Commentary, and to Caunter’s Poetry of the Pentateuch. A few observations, in passing, will be made in the notes to such passages as derive elucidation from their poetical structure. — Ed. Jacob begins with inviting their attention. For he gravely enters on his subject, and claims for himself the authority of a prophet, in order to teach his sons that he is by no means making a private testamentary disposition of his domestic affairs; but that he is expressing in words, those oracles which are deposited with him, until the event shall follow in due time. For he does not command them simply to listen to his wishes, but gathers them into an assembly by a solemn rite, that they may hear what shall occur to them in the succession of time. Moreover, I do not doubt, that he places this future period of which he speaks, in opposition to their exile in Egypt, that, when their minds were in suspense, they might look forward to that promised state. Now, from the above remarks, it may be easily inferred, that, in this prophecy is comprised the whole period from the departure out of Egypt to the reign of Christ: not that Jacob enumerates every event, but that, in the summary of things on which he briefly touches, he arranges a settled order and course, until Christ should appear.

3. Reuben, thou art my first-born He begins with the first-born, not for the sake of honor, to confirm him in his rank; but that he may the more completely cover him with shame, and humble him by just reproaches. For Reuben is here cast down from his primogeniture; because he had polluted his father’s bed by incestuous intercourse with his mother-in-law. The meaning of his words is this: Thou, indeed, by nature the first-born, oughtest to have excelled, seeing thou art my strength, and the beginning of my manly vigor; but since thou best flowed away like water, there is no more any ground for arrogating anything to thyself. For, from the day of thy incest, that dignity which thou receivedst on thy birth-day, from thy mother’s womb, is gone and vanished away. The noun (און,) some translate seed, others grief; and turn the passage thus: “Thou my strength, and the beginning of my grief or seed.” They who prefer the word grief, assign as a reason, that children bring care and anxiety to their parents. But if this were the true meaning, there would rather have been an antithesis between strength and sorrow. Since, however, Jacob is reciting, in continuity, the declaration of the dignity which belongs to the first-born, I doubt not that he here mentions the beginning of his manhood. For as men, in a certain sense, live again in their children, the first-born is properly called the “beginning of strength.” To the same point belongs what immediately follows, that he had been the excellency of dignity and of strength, until he had deservedly deprived himself of both. For Jacob places before the eyes of his son Reuben his former honor, because it was for his profit to be made thoroughly conscious whence he had fallen. So Paul says, that he set before the Corinthians the sins by which they were defiled, in order to make them ashamed. (1 Corinthians 6:5.) For whereas we are disposed to flatter ourselves in our vices, scarcely any one of us is brought back to a sane mind, after he has fallen, unless he is touched with a sense of his vileness. Moreover, nothing is better adapted to wound us, than when a comparison is made between those favors which God bestows upon us, and the punishments we bring upon ourselves by our own fault. After Adam had been stripped of all good things, God reproaches him sharply, and not without ridicule, “Behold Adam is as one of us.” What end is this designed to answer, except that Adam, reflecting with himself how far he is changed from that man, who had lately been created according to the image of God, and had been endowed with so many excellent gifts, might be confounded and fall prostrate, deploring his present misery? We see, then, that reproofs are necessary for us, in order that we may be touched to the quick by the anger of the Lord. For so it happens, not only that we become displeased with the sins of which we are now bearing the punishment, but also, that we take greater care diligently to guard those gifts of God which dwell within us, lest they perish through our negligence. They who refer the “excellency of dignity” to the priesthood, and the “excellency of power” to the kingly office, are, in my judgment, too subtle interpreters. I take the more simple meaning of the passage to be; that if Reuben had stood firmly in his own rank, the chief place of all excellency would have belonged to him.

4. Unstable as water. He shows that the honor which had not a good conscience for its keeper, was not firm but evanescent; and thus he rejects Reuben from the primogeniture. He declares the cause, lest Reuben should complain that he was punished when innocent: for it was also of great consequence, in this affair, that he should be convinced of his fault, lest his punishment should not be attended with profit. We now see Jacob, having laid carnal affection aside, executing the office of a prophet with vigor and magnanimity. For this judgment is not to be ascribed to anger, as if the father desired to take private vengeance of his son: but it proceeded from the Spirit of God; because Jacob kept fully in mind the burden imposed upon him. The word עלח (alach) the close of the sentence signifies to depart, or to be blown away like the ascending smoke, which is dispersed. The literal translation of Calvin’s version is, “Thy velocity was like that of water, thou shalt not excel: because thou wentest up into thy father’s couch, then thou pollutedst my bed, he has vanished.” This gives the patriarch’s expression a different turn from that supposed by our translators; who understand the last word in the sentence to be a repetition of what had been said before, only putting it in the third person, as expressive of indignation; as if he had turned round from Reuben to his other children and said — “Yes, I declare he went up into my bed!” Another view is given in the margin of our Bible, “My couch is gone;” which means that, by this defilement, the marriage bond was broken. To this version Calvin objects at the close of the paragraph. But both these constructions seem forced. Calvin’s appears the most natural. He represents Reuben as having lost all, by his criminal conduct. Honour, excellence, priority, virtue, and consequently character and influence, had all gone up as the dew from the face of the earth, and had vanished away. — Ed. Therefore the sense is, that the excellency of Reuben, from the time that he had defiled his father’s bed, had flowed away and become extinct. For to expound the expression concerning the bed, to mean that it ceased to be Jacob’s conjugal bed, because Bilhah had been divorced, is too frigid.

5. Simeon and Levi are brethren. He condemns the massacre of the city of Shechem by his two sons Simon and Levi, and denounces the punishment of so great a crime. Whence we learn how hateful cruelty is to God, seeing that the blood of man is precious in his sight. For it is as if he would cite to his own tribunal those two men, and would demand vengeance on them, when they thought they had already escaped. It may, however, be asked, whether pardon had not been granted to them long ago; and if God had already forgiven them, why does he recall them again to punishment? I answer, it was both privately useful to themselves, and was also necessary as an example, that this slaughter should not remain unpunished, although they might have obtained previous forgiveness. For we have seen before, when they were admonished by their father, how far they were from that sorrow which is the commencement of true repentance; and it may be believed that afterwards they became stupefied more and more, with a kind of brutish torpor, in their wickedness; or at least, that they had not been seriously affected with bitter grief for their sin. It was also to be feared lest their posterity might become addicted to the same brutality, unless divinely impressed with horror at the deed. Therefore the Lord, partly for the purpose of humbling them, partly for that of making them an example to all ages, inflicted on them the punishment of perpetual ignominy. Moreover, by thus acting, he did not retain the punishment while remitting the guilt, as the Papists foolishly dream: but though truly and perfectly appeased, he administered a correction suitable for future times. The Papists imagine that sins are only half remitted by God; because he is not willing to absolve sinners gratuitously. But Scripture speaks far otherwise. It teaches us that God does not exact punishments which shall compensate for offenses; but such as shall purge hearts from hypocrisy, and shall invite the elect — the allurements of the world being gradually shaken off — to repentance, shall stir them up to vigilant solicitude, and shall keep them under restraint by the bridle of fear and reverence. Whence it follows that nothing is more preposterous, than that the punishments which we have deserved, should be redeemed by satisfactions, as if God, after the manner of men, would have what was owing paid to him; nay, rather there is the best possible agreement between the gratuitous remission of punishments and those chastening of the rod, which rather prevent future evils, than follow such as have been already committed.

To return to Simeon and Levi. How is it that God, by inflicting a punishment which had been long deferred, should drag them back as guilty fugitives to judgment; unless because impunity would have been hurtful to them? And yet he fulfills the office of a physician rather than of a judge, who refuses to spare, because he intends to heal; and who not only heals two who are sick, but, by an antidote, anticipates the diseases of others, in order that they may beware of cruelty. This also is highly worthy to be remembered, that Moses, in publishing the infamy of his own people, acts as the herald of God: and not only does he proclaim a disgrace common to the whole nation, but brands with infamy, the special tribe from which he sprung. Whence it plainly appears, that he paid no respect to his own flesh and blood; nor was he to be induced, by favor or hatred, to give a false color to anything, or to decline from historical fidelity: but, as a chosen minister and witness of the Lord, he was mindful of his calling, which was that he should declare the truth of God sincerely and confidently. A comparison is here made not only between the sons of Jacob personally; but also between the tribes which descended from them. This certainly was a specially opportune occasion for Moses to defend the nobility of his own people. But so far is he from heaping encomiums upon them, that he frankly stamps the progenitor of his own tribe with an everlasting dishonor, which should redound to his whole family. Those Lucianist dogs, who carp at the doctrine of Moses, pretend that he was a vain man who wished to acquire for himself the command over the rude common people. But had this been his project, why did he not also make provision for his own family? Those sons whom ambition would have persuaded him to endeavor to place in the highest rank, he puts aside from the honor of the priesthood, and consigns them to a lowly and common service. Who does not see that these impious calumnies have been anticipated by a divine counsel rather than by merely human prudence, and that the heirs of this great and extraordinary man were deprived of honor, for this reason, that no sinister suspicion might adhere to him? But to say nothing of his children and grandchildren, we may perceive that, by censuring his whole tribe in the person of Levi, he acted not as a man, but as an angel speaking under the impulse of the Holy Spirit, and free from all carnal affection. Moreover, in the former clause, he announces the crime: afterwards, he subjoins the punishment. The crime is, that the arms of violence are in their tabernacles; and therefore he declares, both by his tongue and in his heart, that he holds their counsel in abhorrence, If this interpretation were admitted, the passage would read thus: “Simeon and Levi are brethren, instruments of cruelty are their swords.” because, in their desire of revenge, they cut off a city with its inhabitants. Respecting the meaning of the words commentators differ. For some take the word מכרות (makroth) to mean swords; as if Jacob had said, that their swords had been wickedly polluted with innocent blood. But they think more correctly, who translate the word habitations; as if he had said, that unjust violence dwelt among them, because they had been so sanguinary. I do not doubt that the word כבד (chabod) is put for the tongue, as in other places; In coetu eorum non uniaris lingua mea This is Calvin’s version; and it may perhaps be vindicated by the use made of the word כבד in other passages, where the tongue is metaphorically called the glory of man. Yet the passage plainly admits of another and perhaps a more simple signification. — Ed and thus the sense is clear, that Jacob, from his heart, so detests the crime perpetrated by his sons, that his tongue shall not give any assent to it whatever. Which he does, for this end, that they may begin to be dissatisfied with themselves, and that all others may learn to abhor perfidy combined with cruelty. Fury, beyond doubt, signifies a perverse and blind impulse of anger: Quia in furore sua, etc. Because in their fury they killed a man. — Ed. and lust is opposed to rational moderation; Libido is not the word used in Calvin’s version, though his commentary proceeds on that supposition. His words are “voluntate sua eradicaverunt murum.” In their will, or pleasure, they uprooted a wall. — Ed. because they are governed by no law. Interpreters also differ respecting the meaning of the word שור (shor.) The marginal reading of our Bible for “they digged down a wall,” is “they houghed oxen.” Some translators who think that the word ought to be rendered “ox,” and not “wall,” regard the word ox as a metaphorical term for a brave and powerful man. Thus Herder, in Caunter’s Poetry of the Pentateuch, gives the following version:

“My heart was not joined in their company, When in anger they slew a hero, And in revenge destroyed a noble ox.”

Dr. A. Clarke suggests an alteration in the word, which gives the passage another sense:

“In their anger they slew a man, And in their pleasure they murdered a prince.”

— Ed. Some translate it “bullock,” and think that the Shechemites are allegorically denoted by it, seeing they were sufficiently robust and powerful to defend their lives, had not Simon and Levi enervated them by fraud and perfidy. But a different exposition is far preferable, namely, that they “overturned a wall.” For Jacob magnifies the atrociousness of their crime, from the fact, that they did not even spare buildings in their rage.

7. Cursed be their anger. What I have said must be kept in mind; namely, that we are divinely admonished by the mouth of the holy prophet, to keep at a distance from all wicked counsels. Jacob pronounces a woe upon their fury. Why is this, unless that others may learn to put a restraint upon themselves, and to be on their guard against such cruelty? However, (as I have already observed,) it will not suffice to preserve our hands pure, unless we are far removed from all association with crime. For though it may not always be in our power to repress unjust violence; yet that concealment of it is culpable, which approaches to the appearance of consent. Here even the ties of kindred, and whatever else would bias a sound judgment, must be dismissed from the mind: since we see a holy father, at the command of God, so severely thundering against his own sons. He pronounces the anger of Simon and Levi to be so much the more hateful, because, in its commencement, it was violent, and even to the end, it was implacable.

I will divide them in Jacob. It may seem a strange method of proceeding, that Jacob, while designating his sons patriarchs of the Church, and calling them heirs of the divine covenant, should pronounce a malediction upon them instead of a blessing. Nevertheless it was necessary for him to begin with the chastisement, which should prepare the way for the manifestation of God’s grace, as will be made to appear at the close of the chapter: but God mitigates the punishment, by giving them an honorable name in the Church, and leaving them their right unimpaired: yea, his incredible goodness unexpectedly shone forth, when that which was the punishment of Levi, became changed into the reward of the priesthood. The dispersion of the Levitical tribe had its origin in the crime of their father, lest he should congratulate himself on account of his perverse and lawless spirit of revenge. But God, who in the beginning had produced light out of darkness, found another reason why the Levites should be dispersed abroad among the people, — a reason not only free from disgrace, but highly honorable, — namely, that no corner of the land might be destitute of competent instructors. Lastly, he constituted them overseers and governors, in his name, over every part of the land, as if he would scatter everywhere the seed of eternal salvation, or would send forth ministers of his grace. Whence we conclude, how much better it was for Levi to be chastised at the time, for his own good, than to be left to perish, in consequence of present impunity in sin. And it is not to be deemed strange, that, when the land was distributed, and cities were given to the Levites, far apart from each other, this reason was suppressed, As being no longer applicable to the case, because it was purely personal and belonged to Levi, only as an individual, and not to his descendents. — Ed. and one entirely different was adduced; namely, that the Lord was their inheritance. For this, as I have lately said, is one of the miracles of God, to brine light out of darkness. Had Levi been sentenced to distant exile, he would have been most worthy of the punishment: but now, God in a measure spares him, by assigning him a wandering life in his paternal inheritance. Afterwards, the mark of infamy being removed, God sends his posterity into different parts, under the title of a distinguished embassy. In Simon there remained a certain, though obscure trace of the curse: because a distinct territory did not fall to his sons by lot; but they were mixed with the tribe of Judah, as is stated in Joshua 19:1. Afterwards they went to Mount Seir, having expelled the Amalekites and taken possession of their land, as it is written, (1 Chronicles 4:40-43.) Here, also, we perceive the manly fortitude of holy Jacob’s breast, who, though a decrepit old man and an exile, lying on his private and lowly couch, nevertheless assigns provinces to his sons, as from the lofty throne of a great king. He also does this in his own right, knowing that the covenant of God was deposited with him, by which he had been called the heir and lord of the land: and at the same time he claims for himself authority as sustaining the character of a prophet of God. For it greatly concerns us, when the word of God sounds in our ears, to apprehend by faith the thing proclaimed, as if his ministers had been commanded to carry into effect what they pronounce. Therefore it was said to Jeremiah,

“See I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, and to build, and to plant.” (Jeremiah 1:10.)

And the prophets are generally commanded to set their faces against the countries which they threaten, as if they were furnished with a large army to make the attack.

8. Judah, thou art he whom thy brethren shall praise. In the word praise there is an allusion to the name of Judah; for so he had been called by his mother, because his birth had given occasion for praising God. The father adduces a new etymology, because his name shall be so celebrated and illustrious among his brethren, that he should be honored by them all equally with the first-born. The original privilege of the birthright, taken from Reuben, was divided between Joseph and Judah; Joseph receiving the double portion belonging to the eldest son; Judah the regal distinction. — Ed. The double portion, indeed, which he recently assigned to his son Joseph, depended on the right of primogeniture: but because the kingdom was transferred to the tribe of Judah, Jacob properly pronounces that his name should be held worthy of praise. For the honor of Joseph was temporary; but here a stable and durable kingdom is treated of, which should be under the authority of the sons of Judah. Hence we gather, that when God would institute a perfect state of government among his people, the monarchical form was chosen by him. And whereas the appointment of a king under the law, was partly to be attributed to the will of man, and partly to the divine decree; this combination of human with divine agency must be referred to the commencement of the monarchy, which was inauspicious, because the people had tumultuously desired a king to be given them, before the proper time had arrived. Hence their unseemly haste was the cause why the kingdom was not immediately set up in the tribe of Judah, but was brought forth, as an abortive offspring, in the person of Saul. Yet at length, by the favor and in the legitimate order of God, the preeminence of the tribe of Judah was established in the person of David.

Thy hand shall be in the neck of thine enemies. In these words he shows that Judah should not be free from enemies; but although many would give him trouble, and would endeavor to deprive him of his right, Jacob promises him victory; not that the sons of David should always prevail against their enemies, (for their ingratitude interfered with the constant and equable course of the grace of God,) but in this respect, at least, Judah had the superiority, that in his tribe stood the royal throne which God approved, and which was founded on his word. For though the kingdom of Israel was more flourishing in wealth and in number of inhabitants, yet because it was spurious, it was not the object of God’s favor: nor indeed was it right, that, by its tinselled splendor, it should eclipse the glory of the Divine election which was engraven upon the tribe of Judah. In David, therefore, the force and effect of this prophecy plainly appeared; then again in Solomon; afterwards, although the kingdom was mutilated, yet was it wonderfully preserved by the hand of God; otherwise, in a short space, it would have perished a hundred times. Thus it came to pass, that the children of Judah imposed their yoke upon their enemies. Whereas defection carried away ten tribes, which would not bow their knees to the sons of David; the legitimate government was in this way disturbed, and lawless confusion introduced; yet nothing could violate the decree of God, by which the right to govern remained with the tribe of Judah.

9. Judah is a lion’s whelp. This similitude confirms the preceding sentence, that Judah would be formidable to his enemies. Yet Jacob seems to allude to that diminution which took place, when the greater part of the people revolted to Jeroboam. For then the king of Judah began to be like a sleeping lion, for he did not shake his mane to diffuse his terror far and wide, but, as it were, laid him down in his den. Yet a certain secret power of God lay hidden under that torpor, and they who most desired his destruction, and who were most able to do him injury, did not dare to disturb him. Therefore, after Jacob has transferred the supreme authority over his brethren to Judah alone; he now adds, by way of correction, that, though his power should happen to be diminished, he would nevertheless remain terrible to his enemies, like a lion who lies down in his lair. Bishop Lowth’s translationin this:

“Judah is a lion’s welp. From the prey, my son, thou art gone up He stoopeth down, he coucheth as a lion, And as a lioness; who shall rouse him?”

It is to be observed that three different words are here used in the original to express the metaphor, which illustrates the character of the tribe of Judah. First, גור, (gur) the lion’s cub; secondly, אריה, (aryah,) the full-grown lion; and thirdly, לביא, (labi,) the old lioness. These different terms are supposed to represent the tribe of Judah in its earliest period, in the age of David, and in subsequent times.

10. The scepter shall not depart. Though this passage is obscure, it would not have been very difficult to elicit its genuine sense, if the Jews, with their accustomed malignity, had not endeavored to envelop it in clouds. It is certain that the Messiah, who was to spring from the tribe of Judah, is here promised. But whereas they ought willingly to run to embrace him, they purposely catch at every possible subterfuge, by which they may lead themselves and others far astray in tortuous by-paths. It is no wonder, then, if the spirit of bitterness and obstinacy, and the lust of contention have so blinded them, that, in the clearest light, they should have perpetually stumbled. Christians, also, with a pious diligence to set forth the glory of Christ, have, nevertheless, betrayed some excess of fervor. For while they lay too much stress on certain words, they produce no other effect than that of giving an occasion of ridicule to the Jews, whom it is necessary to surround with firm and powerful barriers, from which they shall be unable to escape. Admonished, therefore, by such examples, let us seek, without contention, the true meaning of the passage. In the first place, we must keep in mind the true design of the Holy Spirit, which, hitherto, has not been sufficiently considered or expounded with sufficient distinctness. After he has invested the tribe of Judah with supreme authority, he immediately declares that God would show his care for the people, by preserving the state of the kingdom, till the promised felicity should attain its highest point. For the dignity of Judah is so maintained as to show that its proposed end was the common salvation of the whole people. The blessing promised to the seed of Abraham (as we have before seen) could not be firm, unless it flowed from one head. Jacob now testifies the same thing, namely, that a King should come, under whom that promised happiness should be complete in all its parts. Even the Jews will not deny, that while a lower blessing rested on the tribe of Judah, the hope of a better and more excellent condition was herein held forth. They also freely grant another point, that the Messiah is the sole Author of full and solid happiness and glory. We now add a third point, which we may also do, without any opposition from them; namely, that the kingdom which began from David, was a kind of prelude, and shadowy representation of that greater grace which was delayed, and held in suspense, until the advent of the Messiah. They have indeed no relish for a spiritual kingdom; and therefore they rather imagine for themselves wealth and power, and propose to themselves sweet repose and earthly pleasures, than righteousness, and newness of life, with free forgiveness of sins. They acknowledge, nevertheless, that the felicity which was to be expected under the Messiah, was adumbrated by their ancient kingdom. I now return to the words of Jacob.

Until Shiloh come, he says, the scepter, or the dominion, shall remain in Judah. We must first see what the word שילוה (shiloh) signifies. Because Jerome interprets it, “He who is to be sent,” some think that the place has been fraudulently corrupted, by the letter ה (he) substituted for the letter ח (cheth;) which objection, though not firm, is plausible. That which some of the Jews suppose, namely, that it denotes the place (Shiloh) where the ark of the covenant had been long deposited, because, a little before the commencement of David’s reign, it had been laid waste, is entirely destitute of reason. For Jacob does not here predict the time when David was to be appointed king; but declares that the kingdom should be established in his family, until God should fulfill what he had promised concerning the special benediction of the seed of Abraham. Besides the form of speech, “until Shiloh come,” for “until Shiloh come to an end,” would be harsh and constrained. Far more correctly and consistently do other interpreters take this expression to mean “his son,” for among the Hebrews a son is called שיל (shil.) They say also that ה (he) is put in the place of the relative ו (waw;) and the greater part assent to this signification. Calvin seems to assent to this interpretation, which is by no means generally accepted. Gesenius renders שילה, tranquillity — “until tranquillity shall come;” but the more approved rendering is “the Peaceable One,” or “the Pacifier.” He who made peace for us, by the sacrifice of Himself. — Ed But again, the Jews dissent entirely from the meaning of the patriarch, by referring this to David. For (as I have just hinted) the origin of the kingdom in David is not here promised, but its absolute perfection in the Messiah. And truly an absurdity so gross, does not require a lengthened refutation. For what can this mean, that the kingdom should not come to an end in the tribe of Judah, till it should have been erected? Certainly the word depart means nothing else than to cease. Further, Jacob points to a continued series, when he says the scribe Scribam recessurum negat ex pedibus. But in the text, Calvin uses the word Legislator; the French version translates ir Legislateur; and the English translation is lawgiver. It is evident that Calvin had a reason for using the term Scribe; for the orignal מחקק, (mechokaik,) rather means a scribe or lawyer, than a lawgiver; and rather describes one who aids in the administration of laws, than one who frames them. In this sense, he supposes, and probably with truth, that the term is here applied. The expression “from between his feet,” has been the subject of much criticism; but perhaps no view of it is so satisfactory as that maintained by Calvin. — Ed shall not depart from between his feet. For it behaves a king so to be placed upon his throne that a lawgiver may sit between his feet. A kingdom is therefore described to us, which after it has been constituted, will not cease to exist till a more perfect state shall succeed; or, which comes to the same point; Jacob honors the future kingdom of David with this title, because it was to be the token and pledge of that happy glory which had been before ordained for the race of Abraham. In short, the kingdom which he transfers to the tribe of Judah, he declares shall be no common kingdom, because from it, at length, shall proceed the fullness of the promised benediction. But here the Jews haughtily object, that the event convicts us of error. For it appears that the kingdom by no means endured until the coming of Christ; but rather that the scepter was broken, from the time that the people were carried into captivity. But if they give credit to the prophecies, I wish, before I solve their objection, that they would tell me in what manner Jacob here assigns the kingdom to his son Judah. For we know, that when it had scarcely become his fixed possession, it was suddenly rent asunder, and nearly its whole power was possessed by the tribe of Ephraim. Has God, according to these men, here promised, by the mouth of Jacob, some evanescent kingdom? If they reply, the scepter was not then broken, though Rehoboam was deprived of a great part of his people; they can by no means escape by this cavil; because the authority of Judah is expressly extended over all the tribes, by these words, “Thy mother’s sons shall bow their knee before thee.” They bring, therefore, nothing against us, which we cannot immediately, in turn, retort upon themselves

Yet I confess the question is not yet solved; but I wished to premise this, in order that the Jews, laying aside their disposition to calumniate, may learn calmly to examine the matter itself, with us. Christians are commonly wont to connect perpetual government with the tribe of Judah, in the following manner. When the people returned from banishment, they say, that, in the place of the royal scepter, was the government which lasted to the time of the Maccabees. That afterwards, a third mode of government succeeded, because the chief power of judging rested with the Seventy, who, it appears by history, were chosen out of the regal race. Now, so far was this authority of the royal race from having fallen into decay, that Herod, having been cited before it, with difficulty escaped capital punishment, because he contumaciously withdrew from it. Our commentators, therefore, conclude that, although the royal majesty did not shine brightly from David until Christ, yet some preeminence remained in the tribe of Judah, and thus the oracle was fulfilled. Although these things are true, still more skill must be used in rightly discussing this passage. And, in the first place, it must be kept in mind, that the tribe of Judah was already constituted chief among the rest, as preeminent in dignity, though it had not yet obtained the dominion. And, truly, Moses elsewhere testifies, that supremacy was voluntarily conceded to it by the remaining tribes, from the time that the people were redeemed out of Egypt. In the second place, we must remember, that a more illustrious example of this dignity was set forth in that kingdom which God had commenced in David. And although defection followed soon after, so that but a small portion of authority remained in the tribe of Judah; yet the right divinely conferred upon it, could by no means be taken away. Therefore, at the time when the kingdom of Israel was replenished with abundant opulence, and was swelling with lofty pride, it was said, that the lamp of the Lord was lighted in Jerusalem. Let us proceed further: when Ezekiel predicts the destruction of the kingdom, (Ezekiel 21:26,) he clearly shows how the scepter was to be preserved by the Lord, until it should come into the hands of Christ: “Remove the diadem, and take off the crown; this shall not be the same: I will overturn, overturn, overturn it, until he come whose right it is.” It may seem at first sight that the prophecy of Jacob had failed when the tribe of Judah was stripped of its royal ornament. But we conclude hence, that God was not bound always to exhibit the visible glory of the kingdom on high. Otherwise, those other promises which predict the restoration of the throne, which was cast down and broken, were false. Behold the days come in which I will

“raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins.” (Amos 9:11.)

It would be absurd, however, to cite more passages, seeing this doctrine occurs frequently in the prophets. Whence we infer, that the kingdom was not so confirmed as always to shine with equal brightness; but that, though, for a time, it might lie fallen and defaced, it should afterwards recover its lost splendor. The prophets, indeed, seem to make the return from the Babylonian exile the termination of that ruin; but since they predict the restoration of the kingdom no otherwise than they do that of the temple and the priesthood, it is necessary that the whole period, from that liberation to the advent of Christ, should be comprehended. The crown, therefore, was cast down, not for one day only, or from one single head, but for a long time, and in various methods, until God placed it on Christ, his own lawful king. And truly Isaiah describes the origin of Christ, as being very remote from all regal splendor:

“There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots.” (Isaiah 11:1.)

Why does he mention Jesse rather than David, except because Messiah was about to proceed from the rustic hut of a private man, rather than from a splendid palace? Why from a tree cut down, having nothing left but the root and the trunk, except because the majesty of the kingdom was to be almost trodden under foot till the manifestation of Christ? If any one object, that the words of Jacob seem to have a different signification; I answer, that whatever God has promised at any time concerning the external condition of the Church, was so to be restricted, that, in the mean time, he might execute his judgments in punishing men, and might try the faith of his own people. It was, indeed, no light trial, that the tribe of Judah, in its third successor to the throne, should be deprived of the greater portion of the kingdom. Even a still more severe trial followed, when the sons of the king were put to death in the sight of their father, when he, with his eyes thrust out, was dragged to Babylon, and the whole royal family was at length given over to slavery and captivity. But this was the most grievous trial of all; that when the people returned to their own land, they could in no way perceive the accomplishment of their hope, but were compelled to lie in sorrowful dejection. Nevertheless, even then, the saints, contemplating, with the eyes of faith, the scepter hidden under the earth, did not fail, or become broken in spirit, so as to desist from their course. I shall, perhaps, seem to grant too much to the Jews, because I do not assign what they call a real dominion, in uninterrupted succession, to the tribe of Judah. For our interpreters, to prove that the Jews are still kept bound by a foolish expectation of the Messiah, insist on this point, that the dominion of which Jacob had prophesied, ceased from the time of Herod; as if, indeed, they had not been tributaries five hundred years previously; as if, also, the dignity of the royal race had not been extinct as long as the tyranny of Antiochus prevailed; as if, lastly, the Asmonean race had not usurped to itself both the rank and power of princes, until the Jews became subject to the Romans. And that is not a sufficient solution which is proposed; namely, that either the regal dominion, or some lower kind of government, are disjunctively promised; and that from the time when the kingdom was destroyed, the scribes remained in authority. For I, in order to mark the distinction between a lawful government and tyranny, acknowledge that counselors were joined with the king, who should administer public affairs rightly and in order. Whereas some of the Jews explain, that the right of government was given to the tribe of Judah, because it was unlawful for it to be transferred elsewhere, but that it was not necessary that the glory of the crown once given should be perpetuated, I deem it right to subscribe in part to this opinion. I say, in part, because the Jews gain nothing by this cavil, who, in order to support their fiction of a Messiah yet to come, postpone that subversion of the regal dignity which, in fact, long ago occurred. Quia nihil hoc cavilla proficiunt Judaei, ad figmentum venturi sui Messiae trahentes vetustum regni excidium. Literally translated, the sense of the passage would not be obvious to the English reader. It is hoped that the true meaning of the passage is given above. The original, however, is given, that the learned reader may form his own judgment. It is well known that modern Jews regard their present depression as a proof that the Messiah has not yet come, and therefore they draw out (trahentes) or postpone the execution of God’s threatened judgments, which we regard as having taken place under Titus and the Romans, to a period still future. This seems to be Calvin’s meaning. — Ed. For we must keep in memory what I have said before, that while Jacob wished to sustain the minds of his descendants until the coming of the Messiah; lest they should faint through the weariness of long delay, he set before them an example in their temporal kingdom: as if he had said, that there was no reason why the Israelites, when the kingdom of David fell, should allow their hope to waver; seeing that no other change should follow, which could answer to the blessing promised by God, until the Redeemer should appear. That the nation was grievously harassed, and was under servile oppression some years before the coming of Christ happened, through the wonderful counsel of God, in order that they might be urged by continual chastisements to wish for redemption. Meanwhile, it was necessary that some collective body of the nation should remain, in which the promise might receive its fulfillment. But now, when, through nearly fifteen centuries, they have been scattered and banished from their country, having no polity, by what pretext can they fancy, from the prophecy of Jacob, that a Redeemer will come to them? Truly, as I would not willingly glory over their calamity; so, unless they, being subdued by it, open their eyes, I freely pronounce that they are worthy to perish a thousand times without remedy. It was also a most suitable method for retaining them in the faith, that the Lord would have the sons of Jacob turn their eyes upon one particular tribe, that they might not seek salvation elsewhere; and that no vague imagination might mislead them. For which end, also, the election of this family is celebrated, when it is frequently compared with, and preferred to Ephraim and the rest, in the Psalms. To us, also, it is not less useful, for the confirmation of our faith, to know that Christ had been not only promised, but that his origin had been pointed out, as with a finger, two thousand years before he appeared. On this passage, which has given so much trouble to commentators, and which Calvin has considered as such length, it may be observed, that the term rendered scepter means also rod, and sometimes is translated tribe; perhaps because each of the twelve tribes had its rod laid up in the tabernacle and temple. Hence it may be inferred that the expression, “The scepter shall not depart from Judah,” means that Judah alone should continue in its integrity, as a tribe, till the coming of the Messiah. This renders it unnecessary to attempt any proof of the retention of regal power and authority in the tribe. See Ainsworth and Bush in loc. The reader may also refer to an elaborate investigation of the subject in Rivetus, Exercitations 178 and 179. — Ed.

And unto him shall the gathering of the people be. Here truly he declares that Christ should be a king, not over one people only, but that under his authority various nations shall be gathered, that they might coalesce together. I know, indeed, that the word rendered “gathering” is differently expounded by different commentators; but they who derive it from the root (קהה,) to make it signify the weakening of the people, rashly and absurdly misapply what is said of the saving dominion of Christ, to the sanguinary pride with which they puffed up. If the word obedience is preferred, (as it is by others,) the sense will remain the same with that which I have followed. For this is the mode in which the gathering together will be effected; namely, that they who before were carried away to different objects of pursuit, will consent together in obedience to one common Head. Now, although Jacob had previously called the tribes about to spring from him by the name of peoples, for the sake of amplification, yet this gathering is of still wider extent. For, whereas he had included the whole body of the nation by their families, when he spoke of the ordinary dominion of Judah, he now extends the boundaries of a new king: as if he would say, “There shall be kings of the tribe of Judah, who shall be preeminent among their brethren, and to whom the sons of the same mother shall bow down: but at length He shall follow in succession, who shall subject other peoples unto himself.” But this, we know, is fulfilled in Christ; to whom was promised the inheritance of the world; under whose yoke the nations are brought; and at whose will they, who before were scattered, are gathered together. Moreover, a memorable testimony is here borne to the vocation of the Gentiles, because they were to be introduced into the joint participation of the covenant, in order that they might become one people with the natural descendants of Abraham, under one Head.

11. Binding his fole unto the vine, and his ass’s colt, etc He now speaks of the situation of the territory which fell by lot to the sons of Judah; and intimates, that so great would be the abundance of vines there, that they would everywhere present themselves as readily as brambles, or unfruitful shrubs, in other places. For since asses are wont to be bound to the hedges, he here reduces vines to this contemptible use. The hyperbolical forms of speech which follow are to be applied to the same purpose; namely, that Judah shall wash his garments in wine, and his eyes be red there-with. He means that the abundance of wine shall be so great, that it may be poured out to wash with, like water, at no great expense; but that, by constant copious drinking, the eyes would contract redness. But it seems by no means proper, that a profuse intemperance or extravagance should be accounted a blessing. I answer, although fertility and affluence are here described, still the abuse of them is not sanctioned. If the Lord deals very bountifully with us, yet he frequently prescribes the rule of using his gifts with purity and frugality, lest they should stimulate the incontinence of the flesh. But in this place Jacob, omitting to state what is lawful, extols that abundance which would suffice for luxury, and even for vicious and perverse excesses, unless the sons of Judah should voluntarily use self-government. I abstain from those allegories which to some appear plausible; because, as I said at the beginning of the chapter, I do not choose to sport with such great mysteries of God. To these lofty speculators the partition of the land which God prescribed, for the purpose of accrediting his servant Moses, seems a mean and abject thing. But unless our ingratitude has attained a senseless stupor, we ought to be wholly transported with admiration at the thought, that Moses, who had never seen the land of Canaan, should treat of its separate parts as correctly as he could have done, of a few acres cultivated by his own hand. Now, supposing he had heard a general report of the existence of vines in the land; yet he could not have assigned to Judah abundant vineyards, nor could he have assigned to him rich pastures, by saying that his teeth should be white with drinking milk, unless he had been guided by the Spirit.

13. Zebulun shall dwell at the havens of the sea. Although this blessing contains nothing rare or precious, (as neither do some of those which follow,) yet we ought to deem this fact as sufficiently worthy of notice, that it was just as if God was stretching out his hand from heaven, for the deliverance of the children of Israel, and for the purpose of distributing to each his own dwelling-place. Before mention is made of the lost itself, a maritime region is given to the tribe of Zebulun, which it obtained by lot two hundred years afterwards. And we know of how great importance that hereditary gift was, which, like an earnest, rendered the adoption of the ancient people secure. Therefore, by this prophecy, not only one tribe, but the whole people, ought to have been encouraged to lay hold, with alacrity, of the offered blessing which was certainly in store for them. But it is said that the portion of Zebulun should not only be on the sea-shore, but should also have havens; for Jacob joins its boundary with the country of Zion; in which tract, we know, there were commodious and noble havens. For God, by this prophecy, would not only excite the sons of Zebulun more strenuously to prepare themselves to enter upon the land; but would also assure them, when they obtained possession of the desired portion, that it was the home which had been distinctly proposed and ordained for them by the will of God.

14. Issachar. Here mention is partly made of the inheritance, and an indication is partly given of the future condition of this tribe. Although he is called a bony ass on account of his strength, Asinus osseus. which would enable him to endure labors, especially such as were rustic, yet at the same time his sloth is indicated: for it is added a little afterwards, that he should be of servile disposition. Wherefore the meaning is, that the sons of Issachar, though possessed of strength, were yet quiet rather than courageous, and were as ready to bear the burden of servitude as mules are to submit their backs to the packsaddle and the load. The reason given is, that, being content with their fertile and pleasant country, they do not refuse to pay tribute to their neighbors, provided they may enjoy repose. And although this submissiveness is not publicly mentioned either to their praise or their condemnation, it is yet probable that their indolence is censured, because their want of energy hindered them from remaining in possession of that liberty which had been divinely granted unto them.

16. Dan shall judge his people. In the word judge there is an allusion to his name: for since, among the Hebrews, דון (din) signifies to judge, Rachel, when she returned thanks to God, gave this name to the son born to her by her handmaid, as if God had been the vindicator of her cause and right. Jacob now gives a new turn to the meaning of the name; namely, that the sons of Dan shall have no mean part in the government of the people. For the Jews foolishly restrict it to Samson, because he alone presided over the whole people, whereas the language rather applies to the perpetual condition of the tribe. Jacob therefore means, that though Dan was born from a concubine, he shall still be one of the judges of Israel: because not only shall his offspring possess a share of the government and command, in the common polity, so that this tribe may constitute one head; but it shall be appointed the bearer of a standard to lead the fourth division of the camp of Israel. See Numbers 2, where the order of the tribes in their encampment is given. Judah had the standard for the three tribes on the east, Reuben for the three tribes on the south, Ephriam for the three tribes on the west, and Dan for the remaining three tribes on the north of the tabernacle. — Ed. In the second place, his subtle disposition is described. For Jacob compares this people to serpents, who rise out of their lurking-places, by stealth, against the unwary whom they wish to injure. The sense then is, that he shall not be so courageous as earnestly and boldly to engage in open conflict; but that he will fight with cunning, and will make use of snares. Yet, in the meantime, he shows that he will be superior to his enemies, whom he does not dare to approach with collected forces, just as serpents who, by their secret bite, cast down the horse and his rider. In this place also no judgment is expressly passed, whether this subtlety of Dan is to be deemed worthy of praise or of censure: but conjecture rather inclines us to place it among his faults, or at least his disadvantages, that instead of opposing himself in open conflict with his enemies, he will fight them only with secret frauds. The word שפיפון, (sheppiphon,) translated “adder,” occurs only in this place. It is supposed by Bochart to be the cerastes, “a serpent so called,” says Calmet, “because it has horns on its forehead.” Dr. A. Clarke gives this translation:

“Dan shall be a serpent on the way, A cerastes upon the track, Biting the heels of the horse, And his rider shall fall backwards.”

— Ed.

18. I have waited for thy salvation, O Lord. It may be asked, in the first place, what occasion induced the holy man to break the connection of his discourse, and suddenly to burst forth in this expression; for whereas he had recently predicted the coming of the Messiah, the mention of salvation would have been more appropriate in that place. I think, indeed, that when he perceived, as from a lofty watchtower, the condition of his offspring continually exposed to various changes, and even to be tossed by storms which would almost overwhelm them, he was moved with solicitude and fear; for he had not so put off all paternal affection, as to be entirely without care for those who were of his own blood. He, therefore, foreseeing many troubles, many dangers, many assaults, and even many slaughters, which threatened his seed with as many destructions, could not but condole with them, and, as a man, be troubled at the sight. But in order that he might rise against every kind of temptation with victorious constancy of mind, he commits himself unto the Lord, who had promised that he would be the guardian of his people. Unless this circumstance be observed, I do not see why Jacob exclaims here, rather than at the beginning or the end of his discourse, that he waited for the salvation of the Lord. But when this sad confusion of things presented itself to him, which was not only sufficiently violent to shake his faith, but was more than sufficiently burdensome entirely to overwhelm his mind, his best remedy was to oppose to it this shield. I doubt not also, that he would advise his sons to rise with him to the exercise of the same confidence. Moreover, because he could not be the author of his own salvation, it was necessary for him to repose upon the promise of God. In the same manner, also, must we, at this day, hope for the salvation of the Church: for although it seems to be tossed on a turbulent sea, and almost sunk in the waves, and though still greater storms are to be feared in future; yet amidst manifold destructions, salvation is to be hoped for, in that deliverance which the Lord has promised. It is even possible that Jacob, foreseeing by the Spirit, how great would be the ingratitude, perfidy, and wickedness of his posterity, by which the grace of God might be smothered, was contending against these temptations. But although he expected salvation not for himself alone, but for all his posterity, this, however, deserves to be specially noted, that he exhibits the life-giving covenant of God to many generations, so as to prove his own confidence that, after his death, God would be faithful to his promise. Whence also it follows, that, with his last breath, and as if in the midst of death, he laid hold on eternal life. But if he, amidst obscure shadows, relying on a redemption seen afar off, boldly went forth to meet death; what ought we to do, on whom the clear day has shined; or what excuse remains for us, if our minds fail amidst similar agitations? Jewish commentators suppose the patriarch’s exclamation to have been suggested in this place, by a prospective view of the temporal deliverances wrought for Israel, by warriors of the tribe of Daniel So the Chaldee Paraphrast represents him as saying, “I look not for the salvation of Gideon, because it is a temporal salvation; nor for the salvation of Sampson the son of Manoah, because it is transitory; but I look for the redemption of Christ the Son of David, who is to come to call to himself the children, whose salvation my soul desireth.” See Bush and Dr. A. Clarke. Yet there is something affecting in the thought, that the exclamation might be a sudden burst of holy desire for the immediate fruition of the glory which the dying patriarch now saw so near at hand. — Ed.

19. Gad, a troop. Jacob also makes allusion to the name of Gad. He had been so called, because Jacob had obtained a numerous offspring by his mother Leah. His fattier now admonishes him, that though his name implied a multitude, he should yet have to do with a great number of enemies, by whom, for a time, he would be oppressed: and he predicts this event, not that his posterity might confide in their own strength, and become proud; but that they might prepare themselves to endure the suffering by which the Lord intended, and now decreed to humble them. Yet, as he here exhorts them to patient endurance, so he presently raises and animates them by the superadded consolation, that, at length, they should emerge from oppression, and should triumph over those enemies by whom they had been vanquished and routed; but this only at the last. Moreover, this prophecy may be applied to the whole Church, which is assailed not for one day only, but is perpetually crushed by fresh attacks, until at length God shall exalt it to honor.

20. Out of Asher. The inheritance of Asher is but just alluded to, which he declares shall be fruitful in the best and finest wheat, so that it shall need no foreign supply of food, having abundance at home. By royal dainties, he means such as are exquisite. Should any one object, that it is no great thing to be fed with nutritious and pleasant bread; I answer; we must consider the end designed; namely, that they might hereby know that they were fed by the paternal care of God.

21. Naphtali. Some think that in the tribe of Naphtali fleetness is commended; I rather approve another meaning, namely, that it will guard and defend itself by eloquence and suavity of words, rather than by force of arms. It is, however, no despicable virtue to soothe ferocious minds, and to appease excited anger, by bland and gentle discourse; or if any offense has been stirred up, to allay it by a similar artifice. He therefore assigns this praise to the sons of Naphtali, that they shall rather study to fortify themselves by humanity, by sweet words, and by the arts of peace, then by the defense of arms. He compares them to a hind let loose, which having been taken in hunting, is not put to death, but is rather cherished with delicacies. As the word אילה, rendered hind, sometimes means a tree, it is supposed by some, that it should be so translated here. Bochart suggests this translation:

“Naphtali is a spreading oak, Producing beautiful branches.”

Dr. A. Clarke strenuously defends this version, and says, “perhaps no man who understands the genius of the Hebrew language will attempt to dispute its propriety.” Yet perhaps the received translation is not to be so easily disposed of. It may be granted that Bochart’s figure is more beautiful; but it will be difficult to show that his translation is equally literal and correct. Caunter suggests another rendering:

“Naphtali is a deer roaming at liberty, He shooteth forth noble branches,” — or antlers.

— Ed.

22. Joseph is a fruitful bough. Others translate it, “a son of honor,” “Filium decoris.” The original is בנ פרת, (Ben porath,) literally, “the son of fruitfulness.” The name of Joseph’s son, Ephriam, is derived from this word. — Ed and both are suitable; but I rather incline to the former sense, because it seems to me that it refers to the name Joseph, by which addition or increase is signified; although I have no objection to the similitude taken from a tree, vehicle, being planted near a fountain, draws from the watered earth the moisture and sap by which it grows the faster. The sum of the figure is, that he is born to grow like a tree situated near a fountain, so that, by its beauty and lofty stature, it may surmount the obstacles around it. For I do not interpret the words which follow to mean that there will be an assemblage of virgins upon the walls, whom the sight of the tree shall have attracted; but, by a continued metaphor, I suppose the tender and smaller branches to be called daughters. בנות, (Banoth,) literally, “the daughters went over the wall.” But Calvin, with our translators, wisely interprets the expression as a poetical one, meaning the branches, (which are the daughters of the tree,) according to a very usual phraseology of the Hebrew Scriptures. — Ed And they are said “to run over the wall” when they spread themselves far and wide. Besides, Jacob’s discourse does not relate simply to the whole tribe, nor is it a mere prophecy of future times; but the personal history of Joseph is blended with that of his descendants. Thus some things are peculiar to himself, and others belong to the two tribes of Ephraim and Manasseh. So when Joseph is said to have been “grieved,” this is wont to be referred especially to himself. And whereas Jacob has compared him to a tree; so he calls both his brethren and Potiphar, with his wife, “archers.” Archers, literally, “Lords of the arrows.”

“The archers shot at him with hpoisoned arrows, They have pursued him with hatred.”

Waterland in Caunter’s Poetry of the Pentateuch, vol. I., p. 223. — Ed. Afterwards, however, he changes the figure by making Joseph himself like a strenuous archer, whose bow abides in strength, and whose arms are not relaxed, nor have lost, in any degree, their vigor; by which expressions he predicts the invincible fortitude of Joseph, because he has yielded to no blows however hard and severe. At the same time we are taught that he stood, not by the power of his own arm, but as being strengthened by the hand of God, whom he distinguishes by the peculiar title of “the mighty God of Jacob,” because he designed his power to be chiefly conspicuous, and to shine most brightly in the Church. Meanwhile, he declares that the help by which Joseph was assisted, arose from hence, that God had chosen that family for himself For the holy fathers were extremely solicitous that the gratuitous covenant of God should be remembered by themselves and by their children, whenever any benefit was granted unto them. And truly it is a mark of shameful negligence, not to inquire from what fountain we drink water. In the mean time he tacitly censures the impious and ungodly fury of his ten sons; because, by attempting the murder of their brother, they, like the giants, had carried on war against God. He also admonishes them for the future, that they should rather choose to be protected by the guardianship of God, than to make him their enemy, seeing that he is alike willing to give help to all. And hence arises a consideration consolatory to all the pious, when they hear that the power of God resides in the midst of the Church, if they do but glory in him alone; as the Psalm teaches,

“Some trust in chariots, and some in horses; but we will invoke the name of the Lord our God.” (Psalm 20:7.)

The sons of Jacob, therefore, must take care lest they, by confiding in their own strength, precipitate themselves into ruin; but must rather bear themselves nobly and triumphantly in the Lord.

What follows admits of various interpretations. Some translate it, “From thence is the shepherd, the stone of Israel;” as if Jacob would say, that Joseph had been the nourisher and rock, or stay of his house. Others read, “the shepherd of the stone,” in the genitive case, which I approve, except that they mistake the sense, by taking “stone” to mean family. I refer it to God, who assigned the office of shepherd to his servant Joseph, in the manner in which any one uses the service of a hireling to feed his flock. For whence did it arise that he nourished his own people, except that he was the dispenser of the Divine beneficence? Moreover, under this type, the image of Christ is depicted to us, who, before he should come forth as the conqueror of death and the author of life, was set as a mark of contradiction, (Hebrews 12:3,) against whom all cast their darts; as now also, after his example, the Church also must be transfixed with many arrows, that she may be kept by the wonderful help of God. Moreover, lest the brethren should maliciously envy Joseph, Jacob sets his victory in an amiable point of view to them, by saying that he had been liberated in order that he might become their nourisher or shepherd.

25. Even by the God of thy father. Again, he more fully affirms that Joseph had been delivered from death, and exalted to such great dignity, not by his own industry, but by the favor of God: and there is not the least doubt that he commends to all the pious, the mere goodness of God, lest they should arrogate anything to themselves, whether they may have escaped from dangers, or whether they may have risen to any rank of honor. By the God of thy father. In designating God by this title, he again traces whatever good Joseph has received, to the covenant, and to the fountain of gratuitous adoption; as if he had said, “Whereas thou hast proved the paternal care of God in helping thee, I desire that thou wouldst ascribe this to the covenant which God has made with me.” Meanwhile, (as we have said before,) he separates from all fictitious idols the God whom he transmits to his descendants to worship.

After he has declared, that Joseph should be blessed in every way, both as it respects his own life, and the number and preservation of his posterity; he affirms that the effect of this benediction is near and almost present, by saying, that he blessed Joseph more efficaciously than he himself had been blessed by his fathers. For although, from the beginning, God had been true to his promises, yet he frequently postponed the effect of them, as if he had been feeding Abraham, Isaac, and Jacob with nothing but words. For, to what extent were the patriarchs multiplied in Egypt? Where was that immense seed which should equal the sands of the seashore and the stars of heaven? Therefore, not without reason, Jacob declares that the full time had arrived in which the result of his benediction, which had lain concealed, should emerge as from the deep. Now, this comparison ought to inspire us with much greater alacrity at the present time; for the abundant riches of the grace of God which have flowed to us in Christ, exceeds a hundredfold, any blessings which Joseph received and felt.

What is added respecting the utmost bounds of the everlasting hills, some wish to refer to distance of place, some to perpetuity of time. Both senses suit very well; either that the felicity of Joseph should diffuse itself far and wide to the farthest mountains of the world; or that it should endure as long as the everlasting hills, which are the firmest portions of the earth, shall stand. The more certain and genuine sense, however, is to be gathered from the other passage, where Moses repeats this benediction; namely, that the fertility of the land would extend to the tops of the mountains; and these mountains are called perpetual, because they are most celebrated. He also declares that this blessing should be upon his head, lest Joseph might think that his good wishes were scattered to the winds; for by this word he intends to show, if I may so speak, that the blessing was substantial. At length he calls Joseph נזיר(nazir) among his brethren, either because he was their crown, on account of the common glory which redounds from him to them all, or because, on account of the dignity by which he excels, he was separated from them all. “The blessings of thy father have prevailed over the blessings of the eternal mountains,

And the desirable things of the everlasting hills. These shall be on the head of Joseph, And on his crown who was separated from his brethren.”

— Dr. A. Clarke. It may be understood in both senses. Yet we must know that this excellency was temporal, because Joseph, together with the others, was required to take his proper place, and to submit himself to the scepter of Judah.

27. Benjamin shall ravin as a wolf. Some of the Jews think the Benjamites are here condemned; because, when they had suffered lusts to prevail, like lawless robbers, among them, they were at length cut down and almost destroyed by a terrible slaughter, for having defiled the Levite’s wife. Others regard it as an honorable encomium, by which Saul, or Mordecai was adorned, who were both of the tribe of Benjamin. The interpreters of our own age most inaptly apply it to the apostle Paul, who was changed from a wolf into a preacher of the Gospel. Nothing seems to me more probable than that the disposition and habits of the whole tribe is here delineated; namely, that they would live by plunder. In the morning they would seize and devour the prey, in the evening they would divide the spoil; by which words he describes their diligence in plundering.

28. All these are the twelve tribes of Israel. Moses would teach us by these words, that his predictions did not apply only to the sons of Jacob, but extended to their whole race. We have, indeed, shown already, with sufficient clearness, that the expressions relate not to their persons only; but this verse was to be added, in order that the readers might more clearly perceive the celestial majesty of the Spirit. Jacob beholds his twelve sons. Let us grant that, at that time, the number of his offspring, down to his great grandchildren, had increased a hundredfold. He does not, however, merely declare what is to be the condition of six hundred or a thousand men, but subjects regions and nations to his sentence; nor does he put himself rashly forward, since it is found afterwards, by the event, that God had certainly made known to him, what he had himself decreed to execute. Moreover, seeing that Jacob beheld, with the eyes of faith, things which were not only very remote, but altogether hidden from human sense; woe be unto our depravity, if we shut our eyes against the very accomplishment of the prediction in which the truth conspicuously appears.

But it may seem little consonant to reason, that Jacob is said to have blessed his posterity. For, in deposing Reuben from the primogeniture, he pronounced nothing joyous or prosperous respecting him; he also declared his abhorrence of Simon and Levi. It cannot be alleged that there is an antiphrasis in the word of benediction, as if it were used in a sense contrary to what is usual; because it plainly appears to be applied by Moses in a good, and not an evil sense. I therefore reconcile these things with each other thus; that the temporal punishments with which Jacob mildly and paternally corrected his sons, would not subvert the covenant of grace on which the benediction was founded; but rather, by obliterating their stains, would restore them to the original degree of honor from which they had fallen, so that, at least, they should be patriarchs among the people of God. And the Lord daily proves, in his own people, that the punishments he lays upon them, although they occasion shame and disgrace, are so far from opposing their happiness, that they rather promote it. Unless they were purified in this manner, it were to be feared lest they should become more and more hardened in their vices, and lest the hidden virus should produce corruption, which at length would penetrate to the vitals. We see how freely the flesh indulges itself, even when God rouses us by the tokens of his anger. What then do we suppose would take place if he should always connive at transgression? But when we, after having been reproved for our sins, repent, this result not only absorbs the curse which was felt at the beginning, but also proves that the Lord blesses us more by punishing us, than he would have done by sparing us. Hence it follows, that diseases, poverty, famine, nakedness, and even death itself, so far as they promote our salvation, may deservedly be reckoned blessings, as if their very nature were changed; just as the letting of blood may be not less conducive to health than food. When it is added at the close, every one according to his blessing, Moses again affirms, that Jacob not only implored a blessing on his sons, from a paternal desire for their welfare, but that he pronounced what God had put into his mouth; because at length the event proved that the prophecies were efficacious.

29. And he charged them. We have seen before, that Jacob especially commanded his son Joseph to take care that his body should be buried in the land of Canaan. Moses now repeats that the same command was given to all his sons, in order that they might go to that country with one consent; and might mutually assist each other in performing this office. We have stated elsewhere why he made such a point of conscience of his sepulture; which we must always remember, lest the example of the holy man should be drawn injudiciously into a precedent for superstition. Truly he did not wish to be carried into the land of Canaan, as if he would be the nearer heaven for being buried there: but that, being dead, he might claim possession of a land which he had held during his life, only by a precarious tenure. Not that any advantage would hence accrue to him privately, seeing he had already fulfilled his course; but because it was profitable that the memory of the promise should be renewed, by this symbol, among his surviving sons, in order that they might aspire to it. Meanwhile, we gather that his mind did not cleave to the earth; because, unless he had been an heir of heaven, he would never have hoped that God, for the sake of one who was dead, would prove so bountiful towards his children. Now, to give the greater weight to his command, Jacob declares that this thing had not come first into his own mind, but that he had been thus taught by his forefathers. Abraham, he says, bought that sepulcher for himself and his family: hitherto, we have sacredly kept the law delivered to us by him. You must therefore take care not to violate it, in order that after my death also, some token of the favor of God may continue with us.

33. He gathered up his feet. The expression is not superfluous: because Moses wished thereby to describe the placid death of the holy man: as if he had said, that the aged saint gave directions respecting the disposal of his body, as easily as healthy and vigorous men are wont to compose themselves to sleep. And truly a wonderful vigor and presence of mind was necessary for him, when, while death was in his countenance, he thus courageously fulfilled the prophetic office enjoined upon him. And it is not to be doubted that such efficacy of the Holy Spirit manifested itself in him, as served to produce, in his sons, confidence in, and reverence for his prophecies. At the same time, however, it is proper to observe, that it is the effect of a good conscience, to be able to depart out of the world without terror. For since death is by nature formidable, wonderful torments agitate the wicked, when they perceive that they are summoned to the tribunal of God. Moreover, in order that a good conscience may lead us peacefully and quietly to the grave, it is necessary to rely upon the resurrection of Christ; for we then go willingly to God, when we have confidence respecting a better life. We shall not deem it grievous to leave this failing tabernacle, when we reflect on the everlasting abode which is prepared for us.

CHAPTER 50.

Genesis 50:1-26

1 And Joseph fell upon his father’s face, and wept upon him, and kissed him.

1. Et jactavit se Joseph super faciem patris sui, et flevit super cum, et osculatus est eum.

2 And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.

2. Et praecepti Joseph servis suis medicis, ut aromatibus condrientpatrem suum, et aromatibus condiverunt medici ipsum Israel.

3 And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days.

3. Completi autem sunt ei quadraginta dies: sic enim complentur dies eorum qui condiuntur aromatibus: et fleverunt eum Aegyptii septuginta diebus.

4 And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying,

4. Transierunt itaque dies luctus ejus: et loquutus est Joseph ad domum Pharaonis dicendo, Si quaeso inveni gratiam in oculis vestris, loquimini quaeso in auribus Pharaonis, dicendo,

5 My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.

5. Pater meus adjuravit me, dicendo Ecce ego morior: in sepulcro meo, quod fodi mihi in terra Chenann, sepelies me: nunc igitur ascendam, obscero, et sepeliam patrem meum, et revertat.

6 And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

6. Et dixit Pharao, Ascende, et sepeli patrem tuum, quemadodum adjuravit to.

7 And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,

7. Ascendit ergo Joseph ut sepeliret patrem suum: ascenderuntque cum eo omnes servi Pharoanis seniores domus ejus, et omnes seniores terrae Aegypti,

8 And all the house of Joseph, and his brethren, and his father’s house: only their little ones, and their flocks, and their herds, they left in the land of Goshen.

8. Et omnis domus Joseph, et fratres ejus, et domus patris ejus: tantummodo parvulos suos, et pecudes suas et boves suos reliquerent in terra Gosen.

9 And there went up with him both chariots and horsemen: and it was a very great company.

9. Et ascenderunt cum eo etiam currus, etiam equites: et fuit turma gravis valde.

10 And they came to the threshingfloor of Atad, which is beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days.

10. Porro venerunt usque ad aream Atad, quae est trand Jordanem: et planxerunt ibi planctu magno et gravi valde: et fecit patrisuo luctum septem diebus.

11 And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abelmizraim, which is beyond Jordan.

11. Et viderunt habitatores terrae Chenaaneaei luctum in area Atad, et dixerunt, Luctus gravis est iste Aegyptiis: idcirco vocatum fuit nomen ejus Abel — Misraim, (id est luctus Aegyptorum,) qui est trand Jordanem.

12 And his sons did unto him according as he commanded them:

12. Fecerunt ergo filii ejus ei sic, quemadmodum praeceperat eis.

13 For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre.

13. Quia tulerunt eum filii ejus in terra Chenaan sepelieruntque eum in spelunca agri duplici, quam emit Abraham, cum agro in possessionem sepulcri, ab Hephron Hittaeo ante Mamre.

14 And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.

14. Et reversus est Joseph in Aegyptum, ipse et frateres ejus, et omnes qui ascenderant cum eo ad sepleindum patrem ejus, postquam sepelivit patrem suum.

15 And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.

15. Videntes autem fratres Joseph, quod mortuus esset pater ecorum, dixerunt Fortasse odio habebit nos Joseph, et reddendo reddet nobis omne malum, qui affecimus eum.

16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,

16. Propterea mandarunt at Joseph, dicendo, Pater tuus praecepit, antequam moreretur, dicendo,

17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.

17. Sic dicetis Joseph, Obsecro, parce nunc sceleri fratrum tuorum, et peccato eorum: quia malum inturlerunt tibi, nunc igitur parce quaeso sceleri servorum Dei patris tui. Flevit autem Joseph, dum illi loquerentur cum eo.

18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.

18. Nam profecto sunt etiam fratres ejus, et prostraverunt se coram eo, et dixerunt Ecce, summus tibi servi.

19 And Joseph said unto them, Fear not: for am I in the place of God?

19. Et dixit ad eos Joseph, Ne timeatis: numquid enim loco Dei sum?

20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.

20. Vos quidem cogitasis adversum me malum: Deus autem cogitavit illud in bonum, ut faceret se secundum diem hanc, ut vivificaret populum multum.

21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.

21. Nunc itaque ne timeatis, ego alam vos, et parvulos vestros. Et consolatue est eos, et loquutus est ad cor eorum.

22 And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years.

22. Et habitavie Joseph in Aegypto, ipse et domus patris ejus: et vixit Joseph centum et decem annos.

23 And Joseph saw Ephraim’s children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph’s knees.

23. Et vidit Joseph ipsi Ephraim filios tertiae generationis: eitam filii Machir filii Menasseh aducati sunt super genua Joseph.

24 And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.

24. Et dixit Joseph fratribus suis, Ego morior, et Deus Visitando visitabit vos, et ascendere faciet vos e terra hac ad terram, quam juravit Abraham, Ishac, Jahacob.

25 And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.

25. Et adjuravit Joseph filios Israel, dicendo, visitando visitabit Deus vos, et tolletis ossa mea hinc.

26 So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.

26. Itaque mortuus est Joseph filius centum et decem annorum: et aromatibus condierunt eum, et positus est in are in Aegypto.

CHAPTER 49

Ge 49:1-33. Patriarchal Blessing.

1. Jacob called unto his sons--It is not to the sayings of the dying saint, so much as of the inspired prophet, that attention is called in this chapter. Under the immediate influence of the Holy Spirit he pronounced his prophetic benediction and described the condition of their respective descendants in the last days, or future times.

Ge 49:3, 4. Reuben forfeited by his crime the rights and honors of primogeniture. His posterity never made any figure; no judge, prophet, nor ruler, sprang from this tribe.

Ge 49:5-7. Simeon and Levi were associate in wickedness, and the same prediction would be equally applicable to both their tribes. Levi had cities allotted to them (Jos 21:1-45) in every tribe. On account of their zeal against idolatry, they were honorably "divided in Jacob"; whereas the tribe of Simeon, which was guilty of the grossest idolatry and the vices inseparable from it, were ignominiously "scattered."

Ge 49:8-12. Judah--A high pre-eminence is destined to this tribe (Nu 10:14; Jud 1:2). Besides the honor of giving name to the Promised Land, David, and a greater than David--the Messiah--sprang from it. Chief among the tribes, "it grew up from a lion's whelp"--that is, a little power--till it became "an old lion"--that is, calm and quiet, yet still formidable.

10. until Shiloh come--Shiloh--this obscure word is variously interpreted to mean "the sent" (Joh 17:3), "the seed" (Is 11:1), the "peaceable or prosperous one" (Ep 2:14)--that is, the Messiah (Is 11:10; Ro 15:12); and when He should come, "the tribe of Judah should no longer boast either an independent king or a judge of their own" [Calvin]. The Jews have been for eighteen centuries without a ruler and without a judge since Shiloh came, and "to Him the gathering of the people has been."

Ge 49:13. Zebulun was to have its lot on the seacoast, close to Zidon, and to engage, like that state, in maritime pursuits and commerce.

Ge 49:14, 15. Issachar--

14. a strong ass couching down between two burdens--that is, it was to be active, patient, given to agricultural labors. It was established in lower Galilee--a "good land," settling down in the midst of the Canaanites, where, for the sake of quiet, they "bowed their shoulder to bear, and became a servant unto tribute."

Ge 49:16-18. Dan--though the son of a secondary wife, was to be "as one of the tribes of Israel."

17. Dan--"a judge."

a serpent ... an adder--A serpent, an adder, implies subtlety and stratagem; such was pre-eminently the character of Samson, the most illustrious of its judges.

Ge 49:19. Gad--This tribe should be often attacked and wasted by hostile powers on their borders (Jud 10:8; Jr 49:1). But they were generally victorious in the close of their wars.

Ge 49:20. Asher--"Blessed." Its allotment was the seacoast between Tyre and Carmel, a district fertile in the production of the finest corn and oil in all Palestine.

Ge 49:21. Naphtali--The best rendering we know is this, "Naphtali is a deer roaming at liberty; he shooteth forth goodly branches," or majestic antlers [Taylor, Scripture Illustrations], and the meaning of the prophecy seems to be that the tribe of Naphtali would be located in a territory so fertile and peaceable, that, feeding on the richest pasture, he would spread out, like a deer, branching antlers.

Ge 49:22-26. Joseph--

22. a fruitful bough, &c.--denotes the extraordinary increase of that tribe (compare Nu 1:33-35; Jos 17:17; De 33:17). The patriarch describes him as attacked by envy, revenge, temptation, ingratitude; yet still, by the grace of God, he triumphed over all opposition, so that he became the sustainer of Israel; and then he proceeds to shower blessings of every kind upon the head of this favorite son. The history of the tribes of Ephraim and Manasseh shows how fully these blessings were realized.

Ge 49:27-33. Benjamin

27. shall ravin like a wolf--This tribe in its early history spent its energies in petty or inglorious warfare and especially in the violent and unjust contest (Jud 19:1-20:48), in which it engaged with the other tribes, when, notwithstanding two victories, it was almost exterminated.

28. all these are the twelve tribes of Israel--or ancestors. Jacob's prophetic words obviously refer not so much to the sons as to the tribes of Israel.

29. he charged them--The charge had already been given and solemnly undertaken (Ge 47:31). But in mentioning his wishes now and rehearsing all the circumstances connected with the purchase of Machpelah, he wished to declare, with his latest breath, before all his family, that he died in the same faith as Abraham.

33. when Jacob had made an end of commanding his sons--It is probable that he was supernaturally strengthened for this last momentous office of the patriarch, and that when the divine afflatus ceased, his exhausted powers giving way, he yielded up the ghost, and was gathered unto his people.

That which shall befall you in the last days - It is evident from this, and indeed from the whole complexion of these important prophecies, that the twelve sons of Jacob had very little concern in them, personally considered, as they were to be fulfilled in the last days, i. e., in times remote from that period, and consequently to their posterity, and not to themselves, or to their immediate families. The whole of these prophetic declarations, from Genesis 49:2-27 inclusive, is delivered in strongly figurative language, and in the poetic form, which, in every translation, should be preserved as nearly as possible, rendering the version line for line with the original. This order I shall pursue in the succeeding notes, always proposing the verse first, in as literal a translation as possible, line for line with the Hebrew after the hemistich form, from which the sense will more readily appear; but to the Hebrew text and the common version the reader is ultimately referred.

2. Come together and hear, O sons of Jacob! And hearken unto Israel your father.

Bishop Newton has justly observed that Jacob had received a double blessing, spiritual and temporal; the promise of being progenitor of the Messiah, and the promise of the land of Canaan. The promised land he might divide among his children as he pleased, but the other must be confined to one of his sons; he therefore assigns to each son a portion in the land of Canaan, but limits the descent of the blessed seed to the tribe of Judah. Some have put themselves to a great deal of trouble and learned labor to show that it was a general opinion of the ancients that the soul, a short time previous to its departure from the body, becomes endued with a certain measure of the prophetic gift or foresight; and that this was probably the case with Jacob. But it would be derogatory to the dignity of the prophecies delivered in this chapter, to suppose that they came by any other means than direct inspiration, as to their main matter, though certain circumstances appear to be left to the patriarch himself, in which he might express his own feelings both as a father and as a judge. This is strikingly evident, 1. In the case of Reuben, from whom he had received the grossest insult, however the passage relative to him may be understood; and, 2. In the case of Joseph, the tenderly beloved son of his most beloved wife Rachel, in the prophecy concerning whom he gives full vent to all those tender and affectionate emotions which, as a father and a husband, do him endless credit.

3. Reuben, my first-born art thou! My might, and the prime of my strength, Excelling in eminence, and excelling in power:

4. Pouring out like the waters: - thou shalt not excel, For thou wentest up to the bed of thy father, - Then thou didst defile: to my couch he went up!

Reuben as the first-born had a right to a double portion of all that the father had; see Deu 21:17

The eminence or dignity mentioned here may refer to the priesthood; the power, to the regal government or kingdom - In this sense it has been understood by all the ancient Targumists. The Targum of Onkelos paraphrases it thus: "Thou shouldst have received three portions, the birthright, the priesthood, and the kingdom:" and to this the Targums of Jonathan ben Uzziel and Jerusalem add: "But because thou hast sinned, the birthright is given to Joseph, the kingdom to Judah, and the priesthood to Levi." That the birthright was given to the sons of Joseph we have the fullest proof from 1Chr 5:1.

Pouring out like the waters - This is an obscure sentence because unfinished. It evidently relates to the defilement of his father's couch; and the word פחז pachaz, here translated pouring out, and in our Version unstable, has a bad meaning in other places of the Scripture, being applied to dissolute, debauched, and licentious conduct. See Jdg 9:4; Zep 3:4; Jer 23:14, Jer 23:32; Jer 29:23.

Thou shalt not excel - This tribe never rose to any eminence in Israel; was not so numerous by one third as either Judah, Joseph, or Dan, when Moses took the sum of them in the wilderness, Num 1:21; and was among the first that were carried into captivity, 1Chr 5:26.

Then thou didst defile - Another unfinished sentence, similar to the former, and upon the same subject, passing over a transaction covertly, which delicacy forbade Jacob to enlarge on. For the crime of Reuben, see Clarke on Gen 35:22 (note).

5. Simeon and Levi, brethren: They have accomplished their fraudulent purposes.

6. Into their secret council my soul did not come; In their confederacy my honor was not united: For in their anger they slew a man, (איש ish, a noble), And in their pleasure they murdered a prince.

7. Cursed was their anger, for it was fierce! And their excessive wrath, for it was inflexible! I will divide them out in Jacob, And I will disperse them in Israel.

Simeon and Levi are brethren - Not only springing from the same parents, but they have the same kind or disposition, head-strong, deceitful, vindictive, and cruel.

They have accomplished, etc. - Our margin has it, Their swords are weapons of violence, i. e., Their swords, which they should have used in defense of their persons or the honorable protection of their families, they have employed in the base and dastardly murder of an innocent people.

The Septuagint gives a different turn to this line from our translation, and confirms the translation given above: Συνετελεσαν αδικια εξαιρεσεως αυτων· They have accomplished the iniquity of their purpose; with which the Samaritan Version agrees. In the Samaritan text we read calu, they have accomplished, instead of the Hebrew כלי keley, weapons or instruments, which reading most critics prefer: and as to מכרתיהם mecherotheyhem, translated above their fraudulent purposes, and which our translation on almost no authority renders their habitations, it must either come from the Ethiopic מכר macar, he counselled, devised stratagems, etc., (see Castel), or from the Arabic macara, he deceived, practiced deceit, plotted, etc., which is nearly of the same import. This gives not only a consistent but evidently the true sense.

Into their secret council, etc. - Jacob here exculpates himself from all participation in the guilt of Simeon and Levi in the murder of the Shechemites. He most solemnly declares that he knew nothing of the confederacy by which it was executed, nor of the secret council in which it was plotted.

If it should be said that the words תבא tabo and תחד techad should be translated in the future tense or in the imperative, as in our translation, I shall not contend; though it is well known that the preterite is often used for the future in Hebrew, and vice versa. Taken thus, the words mark the strong detestation which this holy man's soul felt for the villany of his sons: "My soul shall not come into their secret council. My honor shall not be united to their confederacy.

For in their anger they slew a man - איש ish, a noble, an honorable man, viz., Shechem.

And in their pleasure - This marks the highest degree of wickedness and settled malice, they were delighted with their deed. A similar spirit Saul of Tarsus possessed previously to his conversion; speaking of the martyrdom of St. Stephen, St. Luke says, Act 8:1 : Σαυλος δε ην συνευδοκων τῃ αναιρεσει αυτου· And Saul was gladly consenting to his death. He was with the others highly delighted with it; and thus the prediction of our Lord was fulfilled, Joh 16:2 : Yea, the time cometh, that whosoever killeth you will think that he doeth God service. And it is represented as the highest pitch of profligacy and wickedness, not only to sin, but to delight in it; see Rom 1:32. As the original word רצון ratson signifies, in general, pleasure, benevolence, delight, etc., it should neither be translated self-will nor willfulness, as some have done, but simply as above; and the reasons appear sufficiently obvious. They murdered a prince - Hamor, the father of Shechem. Instead of שור shor, which we have translated a wall, and others an ox, I read שר sar, a prince, which makes a consistent sense; (see Kennicott's first Dissertation, p. 56, etc.); as there is no evidence whatever that Simeon and Levi either dug down a wall or houghed the oxen, as some have translated the passage; Or houghed oxen; on the contrary, the text, Gen 34:28, Gen 34:29, proves that they had taken for their own use the sheep, oxen, asses, all their wealth, their wives, and their little ones.

Cursed was their anger - The first motions of their violence were savage; and their excessive or overflowing wrath, עברה ebrah, for it was inflexible - neither the supplications of the males, nor the entreaties, tears, cries, and shrieks of the helpless females, could deter them from their murderous purpose; for this, Gen 49:5, they are said to have accomplished.

I will divide them out, אחלקם achallekem, I will make them into lots, giving a portion of them to one tribe, and a portion to another; but they shall never attain to any political consequence. This appears to have been literally fulfilled. Levi had no inheritance except forty-eight cities, scattered through different parts of the land of Canaan: and as to the tribe of Simeon, it is generally believed among the Jews that they became schoolmasters to the other tribes; and when they entered Canaan they had only a small portion, a few towns and villages in the worst part of Judah's lot, Jos 19:1, which afterwards finding too little, they formed different colonies in districts which they conquered from the Idumeans and Amalekites, 1Chr 4:39, etc. Thus these two tribes were not only separated from each other, but even divided from themselves, according to this prediction of Jacob.

8. Judah! thou! Thy brethren shall praise thee. Thy hand, in the neck of thine enemies: The sons of thy father shall bow themselves to thee.

9. A lion's whelp is Judah: From the prey, my son, thou hast ascended, He couched, lying down like a strong lion And like a lioness; who shall arouse him?

10. From Judah the scepter shall not depart, Nor a teacher from his offspring, Until that Shiloh shall come, And to him shall be assembled the peoples.

11. Binding his colt to the vine, And to the choice vine the foals of his ass, He washed his garments in wine, His clothes in the blood of the grape.

12. With wine shall his eyes be red, And his teeth shall be white with milk.

Thy brethren shall praise thee - As the name Judah signifies praise, Jacob takes occasion from its meaning to show that this tribe should be so eminent and glorious, that the rest of the tribes should praise it; that is, they should acknowledge its superior dignity, as in its privileges it should be distinguished beyond all the others. On the prophecy relative to Judah, Dr. Hales has several judicious remarks, and has left very little to be farther desired on the subject. Every reader will be glad to meet with them here. "The prophecy begins with his name Judah, signifying the praise of the Lord, which was given to him at his birth by his mother Leah, Gen 29:35. It then describes the warlike character of this tribe, to which, by the Divine appointment, was assigned the first lot of the promised land, which was conquered accordingly by the pious and heroic Caleb; the first who laid hands on the necks of his enemies, and routed and subdued them, Jos 14:11; 15;1; Jdg 1:1, Jdg 1:2; and led the way for their total subjugation under David; who, in allusion to this prediction, praises God, and says: Thou hast given me the necks of mine enemies, that I might destroy them that hate me, Psa 18:40. In the different stages of its strength, this tribe is compared to a lion's whelp, to a full grown lion, and to a nursing lioness, the fiercest of all. Hence a lion was the standard of Judah; compare Num 2:3, Eze 1:10. The city of David, where he reposed himself after his conquests, secure in the terror of his name, 1Chr 14:17, was called Ariel, the lion of God, Isa 29:1; and our Lord himself, his most illustrious descendant, the Lion of the tribe of Judah, Rev 5:5. "The duration of the power of this famous tribe is next determined: 'the scepter of dominion,' as it is understood Est 8:4; Isa 14:5, etc., or its civil government, was not to cease or depart from Judah until the birth or coming of Shiloh, signifying the Apostle, as Christ is styled, Heb 3:1; nor was the native lawgiver, or expounder of the law, teacher, or scribe, intimating their ecclesiastical polity, to cease, until Shiloh should have a congregation of peoples, or religious followers, attached to him. And how accurately was this fulfilled in both these respects! "1. Shortly before the birth of Christ a decree was issued by Augustus Caesar that all the land of Judea and Galilee should be enrolled, or a registry of persons taken, in which Christ was included, Luk 2:1-7; whence Julian the apostate unwittingly objected to his title of Christ or King, that he was born a subject of Caesar!' About eleven years after Judea was made a Roman province, attached to Syria on the deposal and banishment of Archelaus, the son of Herod the Great, for maladministration; and an assessment of properties or taxing was carried into effect by Cyrenius, then governor of Syria, the same who before, as the emperor's procurator, had made the enrolment, Luk 2:2; Act 5:37; and thenceforth Judea was governed by a Roman deputy, and the judicial power of life and death taken away from the Jews, Joh 18:31. "2. Their ecclesiastical polity ceased with the destruction of their city and temple by the Romans, a. d. 70; at which time the Gospel had been preached through the known world by the apostles, 'his witnesses in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth;' Act 2:8; Rom 10:18. "Our Lord's triumphant entry into Jerusalem, before his crucifixion, 'riding on an ass, even a colt the foal of an ass,' which by his direction his disciples brought to him for this purpose, 'Go into the village over against you, and presently ye shall find an ass tied, and a colt with her; loose them, and bring them to me,' Mat 21:2-5, remarkably fulfilling the prophecy of Zechariah, (Zac 9:9) is no less a fulfillment of this prophecy of Shiloh, 'binding or tying his foal to the vine, even his ass's colt to the choice vine.' In ancient times to ride upon white asses or ass-colts was the privilege of persons of high rank, princes, judges, and prophets, Jdg 5:10; Jdg 10:4; Num 22:22. And as the children of Israel were symbolized by the vine, Psa 80:8; Hos 10:1, and the men of Judah by 'a (choice) vine of Sorek,' in the original, both here and in the beautiful allegory of Isaiah, Isa 5:1-7, adopted by Jeremiah, Jer 2:21, and by our Lord, Mat 21:33, who styled himself the true vine, Joh 15:1; so the union of both these images signified our Lord's assumption, as the promised Shiloh, of the dignity of the king of the Jews, not in a temporal but in a spiritual sense, as he declared to Pilate, Joh 18:36, as a prelude to his second coming in glory 'to restore again the kingdom to Israel.' "The vengeance to be then inflicted on all the enemies of his Church, or congregation of faithful Christians, is expressed by the symbolical imagery of 'washing his garments in wine, and his clothes in the blood of grapes;' which to understand literally, would be incongruous and unusual any where, while it aptly represents his garments crimsoned in the blood of his foes, and their immense slaughter; and imagery frequently adopted in the prophetic scriptures. "The strength and wholesomeness of Shiloh's doctrine are next represented by having 'his eyes red with wine, and his teeth white with milk.' And thus the evangelical prophet, in similar strains, invites the world to embrace the Gospel: -

Ho, every one that thirsteth, come to the waters, And he that hath no money; come, buy and eat: Yea, come, buy wine and milk, Without money and without price. Isa 55:1. "On the last day of the feast of tabernacles it was customary among the Jews for the people to bring water from the fountain of Siloah or Siloam, which they poured on the altar, singing the words of Isaiah, Isa 12:3 : With joy shall ye draw water from the fountain of salvation; which the Targum interprets, 'With joy shall ye receive a new doctrine from the Elect of the Just One;' and the feast itself was also called Hosannah, Save, we beseech thee. And Isaiah has also described the apostasy of the Jews from their tutelar God Immanuel, under the corresponding imagery of their 'rejecting the gently-flowing waters of Siloah,' Isa 8:6-8. "Hence our Lord, on the last day of the feast, significantly invited the Jews to come unto him as the true and living Fountain of waters, Jer 2:13. 'If any man thirst, let him come to Me and drink;' Joh 7:37. He also compared his doctrine to new wine, which required to be put into new bottles, made of skins strong enough to contain it, Mat 9:17; while the Gospel is repeatedly represented as affording milk for babes, or the first principles of the oracles of God for novices in the faith, as well as strong meat [and strong wine] for masters in Christ or adepts, Mat 13:11; Heb 5:12-14. "And our Lord's most significant miracle was wrought at this fountain, when he gave sight to a man forty years old, who had been blind from his birth, by sending him, after he had anointed his eyes with moistened clay, to wash in the pool of Siloam, which is the Greek pronunciation of the Hebrew שלה Siloah or Siloh, Isa 8:6, where the Septuagint version reads Σιλωαμ, signifying, according to the evangelist, απεσταλμενος, sent forth, and consequently derived from שלח shalach, to send, Joh 9:7. Our Lord thus assuming to himself his two leading titles of Messiah, signifying anointed, and Shiloh, sent forth or delegated from God; as he had done before at the opening of his mission: 'The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me forth (απεσταλκε) to heal the broken-hearted,' etc.; Luk 4:18. "And in the course of it he declared, I was not sent forth (απεσταλην) but unto the lost sheep of the house of Israel, Mat 15:24, by a two-fold reference to his character in Jacob's prophecy of Shiloh and Shepherd Of Israel, Gen 49:10-24. 'This is life eternal, to know thee the only true God, and Jesus Christ whom thou sentest forth,' (απεστειλας), to instruct and save mankind, Joh 17:3; and he thus distinguishes his own superior mission from his commission to his apostles: 'As The Father hath sent Me, (απεσταλκε με), so I send you,' πεμπω ὑμας, Joh 20:21. Whence St. Paul expressly styles Jesus Christ 'the Apostle (Ὁ Αποστολος) and High Priest of our profession,' Heb 3:1; and by an elaborate argument shows the superiority of his mission above that of Moses, and of his priesthood above that of Aaron, in the sequel of the epistle. His priesthood was foretold by David to be a royal priesthood, after the order of Melchizedek, Psa 110:4. But where shall we find his mission or apostleship foretold, except in Jacob's prophecy of Shiloh? which was evidently so understood by Moses when God offered to send him as his ambassador to Pharaoh, and he declined at first the arduous mission: 'O my Lord, send I pray thee by the hand of Him whom thou wilt send,' or by the promised Shiloh, Exo 3:10; Exo 4:13; by whom in his last blessing to the Israelites, parallel to that of Jacob, he prayed that 'God would bring back Judah to his people,' from captivity, Deu 33:7. "Here then we find the true meaning and derivation of the much disputed term Shiloh in this prophecy of Jacob, which is fortunately preserved by the Vulgate, rendering qui mittendus est, he that is to be sent, and also by a rabbinical comment on Deu 22:7 : 'If you keep this precept, you hasten the coming of the Messiah, who is called Sent.' "This important prophecy concerning Judah intimates, 1. The warlike character and conquests of this tribe; 2. The cessation of their civil and religious polity at the first coming of Shiloh; 3. His meek and lowly inauguration at that time, as spiritual King of the Jews, riding on an ass like the ancient judges and prophets; 4. His second coming as a warrior to trample on all his foes; and, 5. To save and instruct his faithful people." - Hales' Anal., vol. ii., p. 167, etc.

From Judah the scepter shall not depart - The Jews have a quibble on the word שבט shebet, which we translate scepter; they say it signifies a staff or rod, and that the meaning of it is, that "afflictions shall not depart from the Jews till the Messiah comes;" that they are still under affliction and therefore the Messiah is not come. This is a miserable shift to save a lost cause. Their chief Targumist, Onkelos, understood and translated the word nearly as we do; and the same meaning is adopted by the Jerusalem Targum, and by all the ancient versions, the Arabic excepted, which has kazeeb, a rod; but in a very ancient MS. of the Pentateuch in my own possession the word sebet is used, which signifies a tribe. Judah shall continue a distinct tribe till the Messiah shall come; and it did so; and after his coming it was confounded with the others, so that all distinction has been ever since lost.

Nor a teacher from his offspring - I am sufficiently aware that the literal meaning of the original מבין רגליו mibbeyn raglaiv is from between his feet, and I am as fully satisfied that it should never be so translated; from between the feet and out of the thigh simply mean progeny, natural offspring, for reasons which surely need not be mentioned. The Targum of Jonathan ben Uzziel, and the Jerusalem Targum, apply the whole of this prophecy, in a variety of very minute particulars, to the Messiah, and give no kind of countenance to the fictions of the modern Jews.

13. At the haven of the seas shall Zebulun dwell, And he shall be a haven for ships.And his border shall extend unto Sidon.

Zebulun's lot or portion in the division of the Promised Land extended from the Mediterranean Sea on the west, to the lake of Gennesareth on the east; see his division, Jos 19:10, etc. The Targum of Jonathan ben Uzziel paraphrases the passage thus: "Zebulun shall be on the coasts of the sea, and he shall rule over the havens; he shall subdue the provinces of the sea with his, ships, and his border shall extend unto Sidon.

14. Issachar is a strong ass Couching between two burdens.

15. And he saw the resting place that it was good, And the land that it was pleasant; And he inclined his shoulder to the load, And he became a servant unto tribute.

Issachar is a strong ass - חמר גרם chamor garem is properly a strong-limbed ass; couching between two burdens - bearing patiently, as most understand it, the fatigues of agriculture, and submitting to exorbitant taxes rather that exert themselves to drive out the old inhabitants.

The two burdens literally mean the two sacks or panniers, one on each side of the animal's body; and couching down between these refers to the well-known propensity of the ass, whenever wearied or overloaded, to lie down even with its burden on its back.

He saw that rest - The inland portion that was assigned to him between the other tribes. He inclined his shoulder to the load; the Chaldee paraphrase gives this a widely different turn to that given it by most commentators: "He saw his portion that it was good, and the land that it was fruitful; and he shall subdue the provinces of the people, and drive out their inhabitants, and those who are left shall be his servants, and his tributaries." Grotius understands it nearly in the same way. The pusillanimity which is generally attributed to this tribe certainly does not agree with the view in which they are exhibited in Scripture. In the song of Deborah this tribe is praised for the powerful assistance which it then afforded, Jdg 5:15. And in 1Chr 7:1-5, they are expressly said to have been valiant men of might in all their families, and in all their generations; i. e., through every period of their history. It appears they were a laborious, hardy, valiant tribe, patient in labor and invincible in war; bearing both these burdens with great constancy whenever it was necessary. When Tola of this tribe judged Israel, the land had rest twenty-three years, Jdg 10:1.

16. Dan shall judge his people, As one of the tribes of Israel.

17. Dan shall be a serpent on the way, A cerastes upon the track, Biting the heels of the horse, And his rider shall fall backwards.

Dan shall judge - Dan, whose name signifies judgment, was the eldest of Jacob's sons by Bilhah, Rachel's maid, and he is here promised an equal rule with those tribes that sprang from either Leah or Rachel, the legal wives of Jacob. Some Jewish and some Christian writers understand this prophecy of Samson, who sprang from this tribe, and judged, or as the word might be translated avenged, the people of Israel twenty years. See Jdg 13:2; Jdg 15:20.

Dan shall be a serpent - The original word is נחש nachash, and we have seen on Genesis 3 that this has a great variety of significations. It is probable that a serpent is here intended, but of what kind we know not; yet as the principal reference in the text is to guile, cunning, etc., the same creature may be intended as in Genesis 3.

A cerastes upon the track - The word שפיפון shephiphon, which is nowhere else to be found in the Bible, is thus translated by the Vulgate, and Bochart approves of the translation. The cerastes has its name from two little horns upon its head, and is remarkable for the property here ascribed to the shephiphon. The word ארח orach, which we translate path, signifies the track or rut made in the ground by the wheel of a cart, wagon, etc. And the description that Nicander gives of this serpent in his Theriaca perfectly agrees with what is here said of the shephiphon. εν δ' αμαθοισιν Η και ἁματροχιῃσι παρα στιβον ενδυκες ανει. v. 262.

It lies under the sand, or in some cart rut by the way.

It is intimated that this tribe should gain the principal part of its conquests more by cunning and stratagem, than by valor; and this is seen particularly in their conquest of Laish, Judges 18, and even in some of the transactions of Samson, such as burning the corn of the Philistines, and at last pulling down their temple, and destroying three thousand at one time, see Jdg 16:26-30.

18. For thy salvation have I waited, O Lord!

This is a remarkable ejaculation, and seems to stand perfectly unconnected with all that went before and all that follows; though it is probable that certain prophetic views which Jacob now had, and which he does not explain, gave rise to it; and by this he at once expressed both his faith and hope in God. Both Jewish and Christian commentators have endeavored to find out the connection in which these words existed in the mind of the patriarch. The Targum of Jonathan expresses the whole thus: "When Jacob saw Gideon the son of Joash, and Samson the son of Manoah, which were to be saviors in a future age, he said: I do not wait for the salvation of Gideon, I do not expect the salvation of Samson, because their salvation is a temporal salvation; but I wait for and expect thy salvation, O Lord, because thy salvation is eternal." And the Jerusalem Targum much to the same purpose: "Our father Jacob said: Wait not, my soul, for the redemption of Gideon the son of Joash which is temporal, nor the redemption of Samson which is a created salvation; but for the salvation which thou hast said by Thy Word should come to thy people the children of Israel: my soul waits for this thy salvation." Indeed these Targums understand almost the whole of these prophecies of the Messiah, and especially what is said about Judah, every word of which they refer to him. Thus the ancient Jews convict the moderns of both false interpretations and vain expectations. As the tribe of Dan was the first that appears to have been seduced from the true worship of God, (see Jdg 18:30), some have thought that Jacob refers particularly to this, and sees the end of the general apostasy only in the redemption by Jesus Christ, considering the nachash above as the seducer, and the Messiah the promised seed.

19. Gad, an army shall attack him, And he shall attack in return.

This is one of the most obscure prophecies in the whole chapter; and no two interpreters agree in the translation of the original words, which exhibit a most singular alliteration: - גד גדוד יגודנו gad gedud yegudennu; והוא יגד עקב vehu yagud akeb.

The prophecy seems to refer generally to the frequent disturbances to which this tribe should be exposed, and their hostile, warlike disposition, that would always lead them to repel every aggression. It is likely that the prophecy had an especial fulfillment when this tribe, in conjunction with that of Reuben and the half tribe of Manasseh, got a great victory over the Hagarites, taking captive one hundred thousand men, two thousand asses, fifty thousand camels, and two hundred and fifty thousand sheep; see 1Chr 5:18-22. Dr. Durell and others translate the last word עקב akeb, rear - "He shall invade their rear;" which contains almost no meaning, as it only seems to state that though the army that invaded Gad should be successful, yet the Gadites would harass their rear as they returned: but this could never be a subject sufficient consequence for a prophecy. The word עיב d ekeb is frequently used as a particle, signifying in consequence, because of, on account of. After the Gadites had obtained the victory above mentioned, they continued to possess the land of their enemies till they were carried away captive. The Chaldee paraphrasts apply this to the Gadites going armed over Jordan before their brethren, discomfiting their enemies, and returning back with much spoil. See Jos 4:12, Jos 4:13, and Jos 22:1-2, Jos 22:8.

20. From Asher his bread shall be fat, And he shall produce royal dainties.

This refers to the great fertility of the lot that fell to Asher, and which appears to have corresponded with the name, which signifies happy or blessed. His great prosperity is described by Moses in this figurative way: "Let Asher be blessed with children, let him be acceptable to his brethren, and let him dip his foot in oil;" Deu 33:24.

21. Naphtali is a spreading oak, Producing beautiful branches.

This is Bochart's translation; and perhaps no man who understands the genius of the Hebrew language will attempt to dispute its propriety; it is as literal as it is correct. Our own translation scarcely gives any sense. The fruitfulness of this tribe in children may be here intended. From his four sons Jahzeel, Guni, Jezer, and Shillem, which he took down into Egypt, Gen 46:24, in the course of two hundred and fifteen years there sprang of effective men 53,400: but as great increase in this way was not an uncommon case in the descendants of Jacob, this may refer particularly to the fruitfulness of their soil, and the especial providential care and blessing of the Almighty; to which indeed Moses seems particularly to refer, Deu 33:23 : O Naphtali, satisfied with favor, and full with the blessing of the Lord. So that he may be represented under the notion of a tree planted in a rich soil, growing to a prodigious size, extending its branches in all directions, and becoming a shade for men and cattle, and a harbour for the fowls of heaven.

22. The son of a fruitful (vine) is Joseph; The son of a fruitful (vine) by the fountain: The daughters (branches) shoot over the wall.

23. They sorely afflicted him and contended with him; The chief archers had him in hatred.

24. But his bow remained in strength, And the arms of his hands were made strong By the hand of the Mighty One of Jacob: By the name of the Shepherd, the Rock of Israel.

25. By the God of thy father, for he helped thee; And God All-sufficient, he blessed thee, The blessing of the heavens from above, And the blessings lying in the deep beneath, The blessings of the breasts and of the womb

26. The blessings of thy father have prevailed Over the blessings of the eternal mountains, And the desirable things of the everlasting hills. These shall be on the head of Joseph, And on his crown who was separated from his brethren.

The sum of a fruitful vine - This appears to me to refer to Jacob himself, who was blessed with such a numerous posterity that in two hundred and fifteen years after this his own descendants amounted to upwards of 600,000 effective men; and the figures here are intended to point out the continual growth and increase of his posterity. Jacob was a fruitful tree planted by a fountain, which because it was good would yield good fruit; and because it was planted near a fountain, from being continually watered, would be perpetually fruitful. The same is used and applied to Jacob, Deu 33:28 : The Fountain Of Jacob shall be upon a land of corn, and wine, etc.

The daughters, בנות banoth, put here for branches, shoot over or run upon the wall - Alluding probably to the case of the vine, which requires to be supported by a wall, trees, etc. Some commentators have understood this literally, and have applied it to the Egyptian women, who were so struck with the beauty of Joseph as to get upon walls, the tops of houses, etc., to see him as he passed by. This is agreeable to the view taken of the subject by the Koran. See Clarke on Gen 39:6 (note).

The chief archers - בעלי חצים baaley chitstsim, the masters of arrows - Joseph's brethren, who either used such weapons, while feeding their flocks in the deserts, for the protection of themselves and cattle, or for the purpose of hunting; and who probably excelled in archery. It may however refer to the bitter speeches and harsh words that they spoke to and of him, for they hated him, and could not speak peaceably to him, Gen 37:4. Thus they sorely afflicted him, and were incessantly scolding or finding fault.

But his bow remained in strength - The more he was persecuted, either by his brethren or in Egypt, the more resplendent his uprightness and virtues shone: and the arms his extended power and influence, of his hands plans, designs, and particular operations of his prudence, judgment, discretion, etc., were all rendered successful by the hand - the powerful succor and protection, of the Mighty One of Jacob that God who blessed and protected all the counsels and plans of Jacob, and protected and increased him also when he was in a strange land, and often under the power of those who sought opportunities to oppress and defraud him.

By the name of the Shepherd; the Rock of Israel - Jehovah, and El-Elohey Israel; see Gen 33:20. This appears to me to refer to the subject of the thirty-second chapter, where Jacob wrestled with God, had God's name revealed to him, and his own name changed from Jacob to Israel, in consequence of which he built an altar, and dedicated it to God, who had appeared to him under the name of Elohey-Israel, the strong God of Israel; which circumstance led him to use the term Rock, which, as an emblem of power, is frequently given to God in the sacred writings, and may here refer to the stone which Jacob set up. It is very probable that the word shepherd is intended to apply to our blessed Lord, who is the Shepherd of Israel, the good Shepherd, Joh 10:11-17; and who, beyond all controversy, was the person with whom Jacob wrestled. See Clarke on Gen 16:7 (note) and Gen 32:24 (note).

The God of thy father - How frequently God is called the God of Jacob none needs be told who reads the Bible.

God All-sufficient - Instead of את שדי Eth Shaddai, The Almighty or All-sufficient; I read אל שדי El Shaddai, God All-sufficient; which is the reading of the Samaritan, Septuagint, Syriac, and Coptic, and of three reputable MSS. In the collections of Kennicott and De Rossi. The copies used by those ancient versions had evidently אל El, God, and not את eth, The, a mistake produced in later times. On the word אל שדי El Shaddai, See Clarke on Gen 17:1 (note).

The blessing of the heavens from above - A generally pure, clear, serene sky, frequently dropping down fertilizing showers and dews, so as to make a very fruitful soil and salubrious atmosphere.

Blessings lying in the deep beneath - Whatever riches could be gained from the sea or rivers, from mines and minerals in the bowels of the earth, and from abundant springs in different parts of his inheritance. Our translation of this line is excessively obscure: Blessings of the deep that lieth under. What is it that lies under the deep: By connecting ברכת bircoth, blessings, with רבצת robetseth, lying, all ambiguity is avoided, and the text speaks a plain and consistent sense.

The blessings of the breasts and of the womb - A numerous offspring, and an abundance of cattle. The progeny of Joseph, by Ephraim and Manasseh, amounted at the first census or enumeration (Numbers 1). to 75,900 men, which exceeded the sum of any one tribe; Judah, the greatest of the others, amounting to no more than 74,600. Indeed, Ephraim and Manasseh had multiplied so greatly in the days of Joshua, that a common lot was not sufficient for them. See their complaint, Jos 17:14.

The blessing of thy father, etc. - The blessings which thy father now prays for and pronounces are neither temporal nor transitory; they shall exceed in their duration the eternal mountains, and in their value and spiritual nature all the conveniences, comforts, and delicacies which the everlasting hills can produce. They shall last when the heavens and the earth are no more, and shall extend throughout eternity. They are the blessings which shall be communicated to the world by means of the Messiah.

The Jerusalem Targum paraphrases the place thus: "The blessing of this father shall be added unto the blessings wherewith thy fathers Abraham and Isaac, who are likened to mountains, have blessed thee; and they shall exceed the blessings of the four mothers, Sarah, Rebekah, Rachel, and Leah, who are likened to the hills: all these blessings shall be a crown of magnificence on the head of Joseph, and on the crown of the head of him who was a prince and governor in the land of Egypt."

27. Benjamin is a ravenous wolf: In the morning he shall devour the prey, And in the evening he shall divide the spoil.

This tribe is very fitly compared to a ravenous wolf, because of the rude courage and ferocity which they have invariably displayed, particularly in their war with the other tribes, in which they killed more men than the whole of their own numbers amounted to. "This last tribe," says Dr. Hales, "is compared to a wolf for its ferocious and martial disposition, such as was evinced by their contests with the other tribes, in which, after two victories, they were almost exterminated, Judges 19, 20." Its union with the tribe of Judah seems to be intimated in their joint conquests, expressed nearly in the same terms: "Judah went up from the prey;" "Benjamin devoured the prey." Moses in his parallel prophecy, Deu 33:12, confirms this by signifying that the sanctuary should be fixed in his lot, and that he should continue as long as the existence of the temple itself: -

The Beloved Of The Lord shall dwell with him in safety,

And shall cover him all the day long,

And shall dwell between his shoulders. Deu 33:12.

In the morning, etc. - These expressions have been variously understood. The sense given above is that in which the principal interpreters agree; but Houbigant protests against the prophecy signifying the continuance of this tribe, as the words, "in the morning devouring the prey," and "in the evening dividing the spoil," are supposed to imply; "because," he observes, "after the return from the Babylonish captivity, this tribe is no more mentioned." But this may be accounted for from the circumstance of its being associated with that of Judah, (see 1Kgs 12:21-24), after which it is scarcely ever mentioned but in that union. Being thus absorbed in the tribe of Judah, it continued from the morning till the evening of the Jewish dispensation, and consequently till the Lion of the tribe of Judah was seen in the wilderness of Israel. In the morning, according to Mr. Ainsworth, "signifies the first times; for Ehud of Benjamin was the second judge that saved the Israelites from the hands of the Moabites, Jdg 3:15, etc. Saul of Benjamin was the first king of Israel; he and his son were great warriors, making a prey of many enemies, 1Sam 11:6, 1Sam 11:7, 1Sam 11:11; 1Sam 14:13, 1Sam 14:15, 1Sam 14:47, 1Sam 14:48. And the evening, the latter times; for Mordecai and Esther of Benjamin delivered the Jews from a great destruction, and slew their enemies, Est 8:7, Est 8:9, Est 8:11; Est 9:5, Est 9:6, Est 9:15, Est 9:16."

Every one according to his blessing - That is, guided by the unerring Spirit of prophecy, Jacob now foretold to each of his sons all the important events which should take place during their successive generations, and the predominant characteristic of each tribe; and, at the same time, made some comparatively obscure references to the advent of the Messiah, and the redemption of the world by him.

Bury me with my fathers, etc. - From this it appears that the cave at Machpelah was a common burying-place for Hebrews of distinction; and indeed the first public burying-place mentioned in history. From Gen 49:31 we find that Abraham, Sarah, Isaac, Rebekah, and Leah, had been already deposited there, and among them Jacob wished to have his bones laid; and he left his dying charge with his children to bury him in this place, and this they conscientiously performed. See Gen 50:13.

He gathered up his feet into the bed - It is very probable that while delivering these prophetic blessings Jacob sat upon the side of his bed, leaning upon his staff; and having finished, he lifted up his feet into the bed, stretched himself upon it, and expired!

And was gathered unto his people - The testimony that this place bears to the immortality of the soul, and to its existence separate from the body, should not be lightly regarded. In the same moment in which Jacob is said to have gathered up his feet into the bed, and to have expired, it is added, and was gathered unto his people. It is certain that his body was not then gathered to his people, nor till seven weeks after; and it is not likely that a circumstance, so distant in point both of time and place, would have been thus anticipated, and associated with facts that took place in that moment. I cannot help therefore considering this an additional evidence for the immateriality of the soul, and that it was intended by the Holy Spirit to convey this grand and consolatory sentiment, that when a holy man ceases to live among his fellows, his soul becomes an inhabitant of another world, and is joined to the spirits of just men made perfect.

1. It has been conjectured (See Clarke Gen 37:9 (note)) that the eleven stars that bowed down to Joseph might probably refer to the signs of the Zodiac, which were very anciently known in Egypt, and are supposed to have had their origin in Chaldea. On this supposition Joseph's eleven brethren answered to eleven of these signs, and himself to the twelfth. General Vallancy has endeavored, in his Collectanea de Rebus Hibernicis, vol. vi., part. ii., p. 343, to trace out the analogy between the twelve sons of Jacob and the twelve signs of the Zodiac, which Dr. Hales (Analysis, vol. ii., p. 165) has altered a little, and placed in a form in which it becomes more generally applicable. As this scheme is curious, many readers who may not have the opportunity of consulting the above works will be pleased to find it here. That there is an allusion to the twelve signs of the Zodiac, and probably to their ancient asterisms, may be readily credited; but how far the peculiar characteristics of the sons of Jacob were expressed by the animals in the Zodiac, is a widely different question.

1. Reuben - "Unstable (rather pouring out) as waters" - the sign Aquarius, represented as a man pouring out waters from an urn.

2. Simeon and Levi - "The united brethren" the sign Gemini or the Twins.

3. Judah - "The strong lion" - the sign Leo.

4. Asher - "His bread shall be fat" - the sign Virgo or the Virgin, generally represented as holding a full ear of corn.

5. Issachar - "A strong ass" or ox, both used in husbandry - the sign Taurus or the Bull.

6. and

7. Dan - "A serpent biting the horse's heels" - Scorpio, the Scorpion. On the celestial sphere the Scorpion is actually represented as biting the heel of the horse of the archer Sagittarius; and Chelae, "his claws," originally occupied the space of Libra.

8. Joseph - "His bow remained in strength" - the sign Sagittarius, the archer or bowman; commonly represented, even on the Asiatic Zodiacs, with his bow bent, and the arrow drawn up to the head - the bow in full strength.

9. Naphtali - by a play on his name, טלה taleh, the ram - the sign Aries, according to the rabbins.

10. Zebulun - "A haven for ships" - denoted by Cancer, the crab.

11. Gad - "A troop or army" - reversed, dag, a fish - the sign Pisces.

12. Benjamin - "A ravening wolf" - Capricorn, which on the Egyptian sphere was represented by a goat led by Pan, with a wolf's head. What likelihood the reader may see in all this, I cannot pretend to say; but that the twelve signs were at that time known in Egypt and Chaldea, there can be little doubt.

2. We have now seen the life of Jacob brought to a close; and have carefully traced it through all its various fortunes, as the facts presented themselves in the preceding chapters. Isaac his father was what might properly be called a good man; but in strength of mind he appears to have fallen far short of his father Abraham, and his son Jacob. Having left the management of his domestic concerns to Rebekah his wife, who was an artful and comparatively irreligious woman, the education of his sons was either neglected or perverted. The unhappy influence which the precepts and example of his mother had on the mind of her son we have seen and deplored. Through the mercy of God Jacob outlived the shady part of his own character, and his last days were his brightest and his best. He had many troubles and difficulties in life, under which an inferior mind must have necessarily sunk; but being a worker together with the providence of God, his difficulties only served in general to whet his invention, and draw out the immense resources of his own mind. He had to do with an avaricious, procrastinating relative, as destitute of humanity as he was of justice. Let this plead something in his excuse. He certainly did outwit his father-in-law; and yet, probably, had no more than the just recompense of his faithful services in the successful issue of all his devices. From the time in which God favored him with that wonderful manifestation of grace at Peniel, Genesis 32, he became a new man. He had frequent discoveries of God before, to encourage him in journeys, secular affairs, etc.; but none in which the heart-changing power of Divine grace was so abundantly revealed. Happy he whose last days are his best! We can scarcely conceive a scene more noble or dignified than that exhibited at the deathbed of Jacob. This great man was now one hundred and forty-seven years of age; though his body, by the waste of time, was greatly enfeebled, yet with a mind in perfect vigor, and a hope full of immortality, he calls his numerous family together, all of them in their utmost state of prosperity, and gives them his last counsels, and his dying blessing. His declarations show that the secret of the Lord was with him, and that his candle shone bright upon his tabernacle. Having finished his work, with perfect possession of all his faculties, and being determined that while he was able to help himself none should be called in to assist, (which was one of the grand characteristics of his life), he, with that dignity which became a great man and a man of God stretched himself upon his bed, and rather appears to have conquered death than to have suffered it. Who, seeing the end of this illustrious patriarch, can help exclaiming, There is none like the God of Jeshurun! Let Jacob's God be my God! Let me die the death of the righteous, and let my last end be like his! Reader, God is still the same: and though he may not make thee as great as was Jacob, yet he is ready to make thee as good; and, whatever thy past life may have been, to crown thee with loving-kindness and tender mercies, that thy end also may be peace.

Gather yourselves together - Let them all be sent for to see their father die, and to hear his dying words. "Twas a comfort to Jacob, now he was dying, to see all his children about him tho' he had sometimes thought himself bereaved: 'twas of use to them to attend him in his last moments, that they might learn of him how to die, as well as how to live; what he said to each, he said in the hearing of all the rest, for we may profit by the reproofs, counsels and comforts that are principally intended for others. That I may tell you that which shall befal you, not your persons but your posterity, in the latter days - The prediction of which would be of use to those that come after them, for confirming their faith, and guiding their way, at their return to Canaan. We cannot tell our children what shall befal them, or their families, in this world; but we can tell them from the word of God, what will befal them in the last day of all, according as they carry themselves in this world.

Hearken to Israel your father - Let Israel that has prevailed with God, prevail with you.

Reuben thou art my first - born - Jacob here puts upon him the ornaments of the birth - right, that he and all his brethren might see what he had forfeited and in that might see the evil of his sin. As the first - born he was his father's joy, being the beginning of his strength. To him belonged the excellency of dignity above his brethren, and some power over them.

Thou shalt not excel - A being thou shalt have as a tribe, but not an excellency. No judge, prophet, or prince, are found of that tribe, nor any person of renown only Dathan and Abiram, who were noted for their impious rebellion. That tribe, as not aiming to excel, chose a settlement on the other side Jordan. The character fastened upon Reuben, for which he is laid under this mark of infamy, is, that he was unstable as water. His virtue was unstable, he had not the government of himself, and his own appetites. His honour consequently was unstable, it vanished into smoke, and became as water spilt upon the ground. Jacob charges him particularly with the sin for which he was disgraced, thou wentest up to thy father's bed - It was forty years ago that he had been guilty of this sin, yet now it is remembered against him. Reuben's sin left an indelible mark of infamy upon his family; a wound not to be healed without a scar.

Simeon and Levi are brethren - Brethren in disposition, but unlike their father: they were passionate and revengeful, fierce and wilful; their swords, that should have been only weapons of defence, were (as the margin reads it) weapons of violence, to do wrong to others, not to save themselves from wrong.

They slew a man - Shechem himself, and many others; and to effect that, they digged down a wall, broke the houses to plunder them, and murder the inhabitants. O my soul, come not thou into their secret - Hereby he professeth not only his abhorrence of such practices in general, but his innocency particularly in that matter. Perhaps he had been suspected as under - hand aiding and abetting; he therefore solemnly expresseth his detestation of the fact.

Cursed be their anger - Not their persons. We ought always in the expressions of our zeal carefully to distinguish between the sinner and the sin, so as not to love or bless the sin for the sake of the person, nor to hate or curse the person for the sake of the sin. I will divide them - The Levites were scattered throughout all the tribes, and Simeon's lot lay not together, and was so strait that many of that tribe were forced to disperse themselves in quest of settlements and subsistence. This curse was afterwards turned into a blessing to the Levites; but the Simeonites, for Zimri's sin, Num 25:6 - 14, had it bound on.

Judah's name signifies praise, in allusion to which he saith, Thou art he whom thy brethren shall praise, God was praised for him, Gen 29:35, praised by him, and praised in him; and therefore his brethren shall praise him. Thy hand shall be in the neck of thine enemies - This was fulfilled in David, Psa 18:40. Thy father's children shall bow down before thee - Judah was the law - giver, Psa 60:7. That tribe led the van through the wilderness, and in the conquest of Canaan, Jud 1:2. The prerogatives of the birth - right which Reuben had forfeited, the excellency of dignity and power, were thus conferred upon Judah. Thy brethren shall bow down before thee, and yet shall praise thee, reckoning themselves happy in having so wise and bold a commander.

Judah is a lion's whelp - The lion is the king of beasts, the terror of the forest when he roars; when he seizeth his prey, none can resist him; when he goes up from the prey, none dares pursue him to revenge it. By this it is foretold that the tribe of Judah should become very formidable, and should not only obtain great victories but should peaceably enjoy what was got by those victories. Judah is compared not to a lion rampant, always raging but to a lion couching, enjoying the satisfaction of his success, without creating vexation to others.

The sceptre shall not depart from Judah till Shiloh come - Jacob here foretels, (1.) That the sceptre should come into the tribe of Judah, which was fulfilled in David, on whose family the crown was entailed. (2.) That Shiloh should be of this tribe; that seed in whom the earth should be blessed. That peaceable prosperous one, or, the Saviour, so others translate it, shall come of Judah. (3.) That the sceptre should continue in that tribe, till the coming of the Messiah, in whom as the king of the church, and the great High - priest, it was fit that both the priesthood and the royalty should determine. Till the captivity, all along from David's time, the sceptre was in Judah, and from thence governors of that tribe, or of the Levites that adhered to it, which was equivalent; till Judea became a province of the Roman empire just at the time of our Saviour's birth, and was at that time taxed as one of the provinces, Luke 2:1, and at the time of his death the Jews expressly owned, We have no king but Caesar. Hence it is undeniably inferred against the Jews, that our Lord Jesus is be that should come, and we are to look for no other, for he came exactly at the time appointed. (4.) That it should be a fruitful tribe, especially that it should abound with milk and wine, Gen 49:11,12, vines so common, and so strong, that they should tye their asses to them, and so fruitful, that they should load their asses from them; wine as plentiful as water, so that the men of that tribe should be very healthful and lively, their eyes brisk and sparkling, their teeth white. Much of that which is here said concerning Judah is to be applied to our Lord Jesus. He is the ruler of all his Father's children, and the conqueror of all his Father's enemies, and he it is that is the praise of all the saints. He is the lion of the tribe of Judah, as he is called with reference to this, Rev 5:5, who having spoiled principalities and powers, went up a conqueror, and couched so as none can stir him up when he sat down on the right hand of the Father. To him belongs the sceptre, he is the lawgiver, and to him shall the gathering of the people be, as the desire of all nations, Hag 2:7, who being lifted up from the earth should draw all men unto him, John 12:32, and in whom the children of God that are scattered abroad should meet as the centre of their unity, John 11:52. In him there is plenty of all that which is nourishing and refreshing to the soul, and which maintains and chears the divine life in it; in him we may have wine and milk, the riches of Judah's tribe, without money, and without price, Isa 55:1.

Zebulon shall dwell at the haven of the sea - This was fulfilled, when 2 or 300 years after, the land of Canaan was divided by lot, and the border of Zebulon went up towards the sea, Jos 19:11.

Issachar is a strong ass, couching down between two burdens - The men of that tribe shall be strong and industrious, fit for and inclined to labour, particularly the toil of husbandry, like the ass that patiently carries his burden. Issachar submitted to two burdens, tillage and tribute.

Dan shall judge his people - Though Dan was one of the sons of the concubines, yet he shall be a tribe governed by judges of his own as well as other tribes; and shall by art and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller.

I have waited for thy salvation, Lord - If he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breaths it out. The pious ejaculations of a warm and lively devotion, though sometimes they maybe incoherent, yet they are not impertinent; that may be uttered affectionately, which doth not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was, 1st, Christ, the promised seed, whom he had spoken of, Ge 49:10, now he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. 2ndly, Heaven, the better country, which he declared plainly that he sought, Heb 11:13,14, and continued seeking now he was in Egypt.

Concerning Gad, he alludes to his name, which signifies a troop, foresees the character of that tribe, that it should be a warlike tribe; and so we find, 1Ch 12:8, the Gadites were men of war fit for the battle. He foresees, that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and that they might not be proud of their strength and valour, he foretells that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them, that they should overcome at the last, which was fulfilled, when in Saul's time and David's the Moabites and Ammonites were wholly subdued.

Concerning Asher, he foretells, That it should be a rich tribe, replenished not only with bread for necessity, but with fatness, with dainties, royal dainties, and these exported out of Asher, to other tribes, perhaps to other lands. The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that needs not.

Naphtali is a hind let loose - Those of this tribe were, as the loosen'd hind, zealous for their liberty, and yet affable and courteous, their language refined, and they complaisant, giving goodly words. Among God's Israel there is to be found a great variety of dispositions, yet all contributing to the beauty and strength of the body. He closes with the blessings of his best beloved sons, Joseph and Benjamin, with these he will breathe his last.

Joseph is a fruitful bough, or young tree, for God had made him fruitful in the land of his affliction, as branches of a vine, or other spreading plant, running over the wall.

The archer have sorely grieved him - Tho' he now lived at ease and in honour, Jacob minds him of the difficulties he had formerly waded through. He had many enemies here called archers, being skilful to do mischief; they hated him, they shot their poisonous darts at him. His brethren were spiteful towards him, mocked him, stripped him, sold him, thought they had been the death of him. His mistress sorely grieved him, and shot at him, when she solicited his chastity; and then shot at him by her false accusations.

But his bow abode in strength - His faith did not fail; he kept his ground, and came off conqueror. The arms of his hands were made strong - That is, his other graces did their part, his wisdom, courage, patience, which are better than weapons of war: By the hands of the mighty God - Who was therefore able to strengthen him; and the God of Jacob, a God in covenant with him. From thence, from this strange method of Providence, he became the shepherd and stone, the feeder and supporter of Israel, Jacob and his family. Herein Joseph was a type of Christ: He was shot at and hated, but borne up under his sufferings, and was afterwards advanced to be the shepherd and stone: and of the church in general, hell shoots its arrows against her, but heaven protects and strengthens her.

Even by the God of thy father Jacob, who shall help thee - Our experiences of God's power and goodness in strengthning us hitherto, are encouragements still to hope for help from him. He that has helped us, will. And by the Almighty, who shall bless thee; and he only blesseth indeed. Observe the blessings conferred on Joseph; First, Various and abundant blessings. Blessings of heaven above, rain in its season, and fair weather in its season; blessings of the deep that lies under this earth, or with subterraneous mines and springs. Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. Secondly, Eminent and transcendent blessings, which prevail above the blessings of my progenitors - His father Isaac had but one blessing, and when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now at the latter end, a copious one for Joseph. Thirdly, Durable and extensive blessings: unto the utmost bound of the everlasting hills - Including all the products of the most fruitful hills, and lasting as long as they last. Of these blessings it is here said they shall be, so it is a promise; or, let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it, and a helmet to protect it.

Benjamin shall ravin as a wolf - It is plain, Jacob was guided in what he said by a spirit of prophecy, and not by natural affection, else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foretells, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoil of their enemies, that they should be active in the world, and a tribe as much feared by their neighbours as any other; in the morning he shall devour the prey which he seized and divided over night.

I am to be gathered unto my people - Though death separate us from our children, and our people in this world, it gathers us to our fathers, and to our people in the other world. Perhaps Jacob useth this expression concerning death, as a reason why his sons should bury him in Canaan, for (saith he) I am to be gathered unto my people, my soul must be gone to the spirits of just men made perfect, and therefore bury me with my fathers Abraham and Isaac, and their wives.

And when Jacob had made an end of commanding of his sons - He addressed himself to his dying work. He put himself into a posture for dying; having sat upon the bed - side to bless his sons, the spirit of prophecy bringing fresh oil to his expiring lamp, when that work was done, he gathered up his feet into the bed, that he might lie along, not only as one patiently submitting to the stroke, but as one chearfully composing himself to rest. He then freely resigned his spirits into the hand of God, the father of spirit; he yielded up the ghost; and his separated soul went to the assembly of the souls of the faithful, who after they are delivered from the burden of the flesh are in joy and felicity; he was gathered to his people.

1 AND Jacob called unto his sons, and said, Gather your selves together that I may tell you that which shall befall you in the last dayes .

Or, In the following times, or latter dares, when you shall enter into and be settled in the land of promise. Hereby he signifies, that he speaks here of things which concern not so much their persons, as their posterity.

3 Reuben thou art my first-born, my might, and the beginning of my strength , the excellency of dignity, and the excellency of power .

The first instance or evidence of my might or strength, or of that masculine vigour, whereby God enabled me to beget a Child. Compare Deut. 21. 17. Psal. 105. 36. Or the first of my Children, which are the strength, the stays and supports, of a Father and of his Family, thence called his Arrows, as Psal. 12[illegible: 1+ letters]. 4. and by other authors, the pillars of the house.

As firstborn thou hadst the right of precedency before all thy brethren in point of dignity and power or priviledge, the double portion, the Priesthood, the Dominion over thy brethren were thine.

4 Unstable as water thou shalt not excel , because thou wentest up to thy fathers bed, then defiledst thou it . He went up to my couch .

This may concern either, 1. Something past, or Reubens fault; and so he is said to have been unstable or light and vain, as the word is used Iudg. 9. 4. Zeph. 3. 4. like water, moved with every little wind of temptation, and unbounded in thy lust, as water of it self hath no bounds, but will scatter it self every way, if it be not kept within banks or in a vessel or, hasty, violent, impetuous, in thy lust, like water, which either overflows or breaks its banks. Or, 2. Something to come, or R[illegible: 1+ letters]ubens punishment, and so the meaning is, thou, i. e. thy posterity, shall be unstable, or unsettled, flitting and vanishing, coming to nothing, or poured forth like water, useless, contemptible and weak. Such indeed was the state of that Tribe, of which we read nothing eminent in Scripture. See Iudg. 5. 15, 16. This I prefer before the former, 1. Because it is not probable that his fault should be described here in such general and ambiguous and dark termes, which is described so plainly and particularly in the following words. 2. Because this makes the coherence most plain. Here is a description, 1. Of Reubens excellent state to which he was born ver. 3. 2. Of his fall from that state, in these words and the immediately following, thou shalt not excell. 3. Of the reason of this fall, his great sin. 3. Because the similitude of water applied to men in this manner notes rather their impotency and calamity, than their sin, as Ios. 7. 5. Psal. 22. 14.

Or be the most eminent amongst thy brethren, thou hast lost thy preeminency due to thee by birthright both for thy self and for thy posterity, and it shall be given to others, the Priesthood to Levi, the Dominion to Iudah, and the double portion to Ioseph.

By committing incest with Bilhah.

He repeats the same thing and that in an emphatical manner turning his speech and face from Reuben to his brethren in a posture of indignation and detestation. Which you must not impute to Iacobs passion, he being now a dying man, and this being forty years after the crime committed, but to the spirit of God guiding his tongue to utter this, not onely nor chiefly for the punishment of Reuben, who, as many think, had repented of his sin, but for terrour, instruction, and caution to all others, and to assure them, that sin, though it may be long dissembled and born with, yet it will one time or other be sorely punished.

g But those and the next foregoing words may be thus rendred, Then defiledst thou my bed: He went up to it, or rather, he is gone up, i. e. he is vanished, or perished or lost; for so this word is oft used, as Iob 5. 26. Isa. 5. 24. Ier. 48. 15. And so here is an elegant figure, called Antanaclasis, whereby the same word is repeated in the same verse in a different sense as Ps. 18. 26. Mat. 8. 22. So here: He went up wickedly to his fathers bed, to commit a great sin, therefore now he is gone up penally, to receive condign punishment, his excellency is gone up like smoak, which ascendeth and is dispersed in the Air. And this may seem to be the truest Translation and Interpretation, because it keeps close to the Hebrew words and their order, whereas in our Translation, there is both a transplacing of the Hebrew words, and a supplement added unnecessarily.

Marginal references: Heb. do not thou excell.; chap. 35. 22. 1 Chro. 5. 1.; Or, my couch is co[illegible: 1+ letters]e.

5 Simeon and Levi are brethren , instruments of cruelty are in their habitations .

Not onely by nature, but in iniquity, of like cruel and bloody disposition, confederate in the same wicked design, Gen. 34. 25. So the word Brother is elsewhere used for him that agrees much with another, in his temper, or employment, or designs, as Iob 30. 29. Prov. 18. 9. &c.

(i. e.) Their bloody Swords are yet in their dwellings, to bear witness against them for their barbarous cruelty. But these words may be and are by some both antient and later Interpreters rendred otherwise. For the Hebrew word Mecheroth, here rendred habitations, is never so used, nor indeed is found elsewhere in Scripture. Nor doth that signification agree with the Hebrew root from whence this comes, which is mechar and signifies to bargain or sell or exchange. And accordingly this word is by the Samaritan Translator and by other learned Interpreters rendred, their conventions or compacts or civil contracts or agreements. And which is more, the Chaldee Verb, mechar, from whence this word may very well be deduced, signifies to espouse, and the noun mechirah derived from it signifies a spouse. And so the words may be rendred thus, their contracts or agreements (or, their nuptial contracts) were instruments of cruelty. Which Translation seems better than the other, 1. because it keeps closest to the words of the text, and leaves out that particle, in, which is not in the Hebrew Text, but was added by our Translators to compleat the sense. 2. Because this best agrees with the history recorded Gen. 34. where we read that they did cover their bloody design with [illegible: 1 word] pretence of an agreement and nuptial contract with the Sichemites, which was a great aggravation of their villany, that those things which to others are bonds of love and peace were made by them instruments of cruelty.

Marginal references: chap. 29. 33, 34.; Or, their swords are weapons of violence.

6 O my soul, come not thou into their secret : unto their assembly mine honour be not thou united: for in their anger they slew a man , and in their self-will they digged down a wall .

Or Counsel, or company, as the word is used, Psal. 64. 2. Ier. 15 17. i. e. do not partake with them in their secret and wicked designs. Hereby he signifies to all posterity, that that bloody enterprize was undertaken without his consent or approbation, and that he could not think of it without detestation, nor let it pass without a severe censure. Or, O my soul, thou wast not in their secret, as the Chald. Syr. and Arab. take it, by a common Enallage of the future tense for the past.

Either 1. properly so called. So the sense is, let not my honour or good name be bound up with theirs: They gloried in their wickedness, which I abominate and which indeed is their shame. Or 2. Improperly, so he understands either 1. His Soul, which is indeed the glory of a man: Though I do not remember any place of Scripture where that word must necessarily be so understood. So this is a repetition of the same thing in other words, which is usual in Scripture. Or rather, 2. His tongue, for which the word honour, or glory is commonly put, as Psal. 16. 9. compare with Acts 2. 26. Psal. 30. 12. and 57. 8. and 108. 1. because the Tongue or speech is the glory of a man, by which he is distinguished from unreasonable creatures, and, if well used, it brings much honour to God and to the man that speaks with it. So the sense is, as my Soul did not approve of that wicked action, so my Tongue never gave consent to it, nor shall it now by silence seem to own it, but shall publickly witness my abhorrency of it.

(i. e.) Men, the Sichenites, Gen. 34. 25, 26. the singular number for the plural, as Gen. 3. 2. and 32. 5. 1 Chron. 10. 1. compared with 1 Sam. 31. 1. He saith man rather then men, either with respect unto the Prince, whose slaughter was principally designed; or to shew that they slew them all to a man.

It may note, that this cruelty of theirs was committed. 1. By their own will and choice, not by Iacobs will or consent, which they never asked nor obtained. 2. Without any necessity or sufficient provocation, but meerly by their own will and proper motion. 3. Not rashly and hastily, but wilfully and resolvedly after mature deliberation. 4. Not unwillingly, but chearfully and with delight and good will, as that word commonly signifies.

Not the walls of the City, but of private houses, it may be onely of the Princes house, who upon the first noise of the tumult, might and probably did retire and secure himself in some strong room of the house, whose wall they brake down that they might come at h[illegible: 1+ letters]m. For neither were the walls of houses or Cities so strong then as now many are, nor were Simeon and Levi destitute of fit instruments to break down a wall which doubtless they brought with them, as easily foreseeing that difficulty in their enterprize. But because the Hebrew word is not Shur, a wall, but Schor, an Oxe, others translate the words thus, They houghed or killed an Ox, or Bull, meaning Shechem, so called either from his lust, or from his strength and power, from which Princes are oft so called, as Deut. 33. 17. Psal. 22. 12. and 68. 30. Or, rather thus, They rooted out, or drove away an Ox, i. e. the Oxen, the singular number for the plural, as before, and under them are comprehended the other cattle of the Sichemites, which they drove away, as we read they did, Gen. 34. 28. For as the words may bear this sense, so it seems more reasonable to understand them of that which certainly was done by them, then of their breaking a wall, of which we do not read any thing in the history.

Marginal references: Or, houghed Oxen.

7 Cursed be their anger, for it was fierce, and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel .

Or, Cursed was. It was execrable and abominable both before God and Men, such as deserved and brought the curse of God upon themselves, which I, as Gods instrument, am now to pronounce against them.

(i. e.) I do here declare in the name of God that they shall be divided and dispersed in Iacob, &c. that is, among the children or Tribes of Iacob or Israel. Prophets are said to do what they foretel that God will do, as Ieremy is said to ro[illegible: 1+ letters]t out and pull down Kingdomes, Ier. 1. 10. and Ezekiel to d[illegible: 1+ letters]stroy the city. Ezek. 43. 3. Adde Hos. 6. 5. Note here how suitable their punishment was to their crime. They sinned by conspiracy and consederation in the counsel and action, and they are punished with division or separation not onely of the two brethren and their tribes, but of the children and families of the several Tribes, one from another. This was eminently fulfilled in the tribe of Levi, which had no proper portion or inheritance, but was scattered among all the Tribes, Ios. 18. 7. though afterwards God turned this curse into a blessing. And for Si[illegible: 1+ letters]on, he had no part of his own in the division of the land, but, the portion of Iudah being too large for that Tribe, he was taken into that lot, and was as an inmate to them, Ios. 19. 1, 2, 9. and afterwards part of them were forced to seek new seats, and so were divided from the rest of their brethren, 1 Chron. 4. 27, 39, 42. And moreover the Jewish Doctors write, that that Tribe was so straitned in their habitations and conveniencies, that a very great number of them were forced to scatter themselves amongst the other Tribes to get a subsistence by teaching their children.

Marginal references: Josh. 21. 5, 6, 7.

8 Judah, thou art he whom thy brethren shall praise : thy hand shall be in the neck of thine enemies, thy fathers children shall bowe down before thee. ▪

Or rather, Thou art Iudah, thy brethren shall praise or celebrate thee. So the expression is like that, 1 Sam. 25. 25. as his name is, so is he: Nabal is his name, and folly is with him, or in him so here the sence is, As thy name signifies praise, Gen. 29. 35. So shalt thou have praise or honour from thy brethren. He alludes to his name and to the occasion of it, but with an elegant variation, Thou art deservedly called Iudah, not onely because thy mother praised God for thee, but also because thy brethren shall praise and bless thee for the reasons here following. But this, as also the other blessings or predictions, do not so much declare the state of Iudah or the rest in their own persons as in their posterity.

(i. e.) Thou shalt overthrow and subdue them. This was fulfilled in part Iudg. 1. 1, 2, 4. and 3. 9, 10. but more fully in David, 2 Sam. 8. 1. and Solomon, 1 Chro. 22. 9. and most eminently, though spiritually, in Christ. The phrase is taken either 1. From the practice of warriors, who use to assault their enemies in that part, that they may throw them down at their feet, of which see Iob 15. 26. and 16. 12. Or, 2. from the custom of conquerors, who are said to put the yokes upon the necks of the conquered: See Gen. 27. 40. Deut. 28. 48. Isa. 10. 27. Jer. 27. 8. and 28. 14.

(i. e.) All thy brethren and my posterity: he [illegible: 1+ letters]aith not thy mothers children, for his sons had divers mothers.

(i. e.) Shall own thee as their superiour and lord, upon whom [illegible: 1+ letters] have devolved this part of the right of the first-born. By this and the following words we plainly see that these blessings and predictions were not distributed according to Jacobs affections and inclinations (for then Judah should never have been advanced above his worthily beloved Joseph) but by the direction of Gods spirit.

Marginal references: 1 Chro. 5. 2.

9 Judah is a lions whelp : from the prey, my son, thou art gone up : he stooped down, he couched as a lion, and as an old lion : who shall rouse him up ?

(i. e.) Is as a lions whelp, or, as a young lion, for courage and strength, and terrour to his enemies. The particle as is here wanting, as also ver. 14, 17, 21, 22. and in many other places, as Psal. 11. 1. and 12. 6. and 22. 6. &c. And he is rightly compared first to a lions whelp, then to an old lion, to signifie the growth of that Tribe in strength and interest, and that from small beginnings, and a precedency of order onely Judg. 1. 1, 2. it should ascend to the height of honour and power and happiness in David, and especially in the Messiah, who should conquer all nations.

Having taken the prey, i. e. conquered thine enemies thou art gone up in triumph; or gone up, i. e. grown greater and higher after thy victories, as the manner is. Or he alludes to the Lions, which usually dwell in mountains, as diverse writers observe, and come down to prey in the valleys, and when they have got their prey, they go up to their habitations, and so shall Judah do.

A change of the person very frequent in Prophetical writings, as we shall o[illegible: 1+ letters]t have occasion to note hereafter.

When he hath taken the prey, he doth not convey it away to his den with haste and speed for fear the enemy should return and overtake him, but like a lion he stoops down to feed upon his prey, and coucheth or lieth down securely to rest himself after he hath eaten it without the lest fear of any enemy, as it is observed of him, Isa. 31. 4. Judahs conquests shall not be interrupted or followed with ill successes, and defeats or overthrows afterward, as it frequently happens in the course of War, but he shall quietly possess his spoils, and after the bloody Wars to which he will be forced, shall enjoy a sweet peace and tranquillity, which his posterity did, 1 King. 4. 25.

Of rather a grown lion, not a decrepit and impotent Lion, but one come to his full strength.

Who shall presume or dare to disturb or provoke him? All shall fear him and seek peace with him.

Marginal references: Num. 23. 24. and 24. 9.

10 The Scepter shall not depart from Judah, nor a Law-giver from between his feet , until Shiloh come: and unto him shall the gathering of the people be.

(i. e.) The dominion or government, which is oft [illegible: 1 word] preded by this word, as Numb. 24. 17. Psal. 45 [illegible: 1+ letters]. Isa. 14. 5. Ezek. 19. 11, 14. A[illegible: 1+ letters]s 1. 5, 8. Z[illegible: 1+ letters]. 10. 11. because it is an ensign of government, E[illegible: 1+ letters]th. 4. 11. So it is a figure called a Metonymy of the sign, then which nothing more frequent. The sence is, That superiority or dominion over his brethren, which I said he should obtain, ver. 8. he shall keep, it shall not depart from him. Others the Tribe, as the word [illegible: 1 word] [illegible: 1 word], 1 Sam. 1[illegible: 1+ letters]. 19, 20, 21. 1 King. 11, 32, &c, So the sence is this, Whereas the other Tribes shall be captivated, dispersed and confounded, the Tribe of Judah shall be kept entire and distinct until Christ come. This is a great and important truth, and a singular demonstration of the all-d[illegible: 1+ letters]sposing providence of God, and of the truth and divine authority of the Scriptures, but it seems not to be the meaning of this place, 1. because both the foregoing and following words do evidently speak of Iudahs power and greatness, and particularly this Sheb[illegible: 1+ letters]t, or Sc[illegible: 1+ letters]pter is explained and restrained by the following [illegible: 1 word]: 2. because this renders the phrase, improper and absurd, for the Tribe had not departed from Iudah, nor had they ceased to be a Tribe, if the other Tribes had been mixed with them in their land, as indeed they were sometimes, See 2 Chron. 11. 16. 3. because this is not peculiar to the Tribe of Judah, for in this sence the tribe did not depart from L[illegible: 1+ letters]vi, nay that tribe was kept more distinct than that of Judah: thus also the tribe did not depart from Benjamin, as appears from Ezra 1. 5. and 10. 9. Nehem. 11. 4. Nay it is questionable whether in this sence, the Tribe departed from any of the other Tribes, not onely because there is a distinct mention of the several Tribes, Ezek. 48. which was written after the dispersion and supposed confusion of the other Tribes, and which speaks of the times after the coming of the Messiah, but also because of the great care which the Israelites generally took in distinguishing not onely their Tribes, but their several families in exact genealogies, of which we have many proofs and instances, as 1 Chron. 4. 33. and 5, 1, 7, 17. and 7. 7, 9, 40. and 9. 1, 22, and Ezra 2. 62. and 8. 1, 3. Nehem. 7. 5, 64. The Jews indeed have another device to avoid the force of this Text. They say, Shebet signifies a rod, to wit, a rod of correction, as the word is taken Prov. 22. 15. And so they say the sence is, The tyrannical Scepter, or the rod of the oppressour shall not cease or depart from Israel, till the Messiah come who shall save them from all their oppressours and enemies. But this is a vain and frivolous conceit, for 1. the following sentence, which expounds the former, as it is usual in Scripture, plainly shews that this S[illegible: 1+ letters]ebet or Rod is such as is proper to the Lawgiver, and therefore is a rod of authority, or a Scepter, which is called also a rod, Ezek. 19. 14. and not a rod of affliction. 2. This is contrary to the whole context, wherein there is nothing prophefied of Judah, but honour, and dominion, and victory and safety. 3. There was no reason why the rod of affliction should be appropriated to Judah, which was common to all the Tribes, and came sooner and fell heavier and abode longer upon the other Tribes than upon Judah. 4. This interpretation is confuted by the event or history, both because the rod of correction did depart from Judah, and from them more than from the other tribes, for many generations before the coming of the Messiah; and because that rod is not removed from them but hath continued longer and more dreadfully upon them since the coming of the Messias, than ever before; which one consideration hath been the occasion of the conversion of many Jews. 5. Howsoever the modern Jews pervert this word and text out of enmity to Christ and Christians, it is certain that the antient Jews, the LXX and the Chaldee Paraphrast, with many others take the word as we do, as the learned have proved out of their own writings. See my Latin Synopsis.

So the Hebrew word signifies, as here, so also Numb. 21. 18. Deut. 33. 21. Psal. 60. 7. and 108. 8. Isa. 33. 22. And the verb, from whence this word comes, signifies to make laws as Prov. 8. 15, &c. and the Hebrew word, chok, which comes from the same root constantly signifies a law or statute. Some render it the Scribe, and that either the civil Scribe, who belongs to the ruler; or the Ecclesiastical Scribe, the interpreter of the law, and so it signifies, that both the civil, and the Ecclesiastical power should continue in Judah till Christ came, and then should be taken away, both which the event did verifie. But indeed the Hebrew word for Scribe is So[illegible: 1+ letters]er, not Mechokek. which never is so used in Scripture, but always for a law-giver, as I have shewed, and so Kimchi and A[illegible: 1+ letters]en Egra, two late and learned Jews with others expound it.

From his posterity, or from those that come from between his fe[illegible: 1+ letters]t, i. e. that are begotten and born of that Tribe. And thus Kim[illegible: 1+ letters]i and the Chaldee Paraphrast and other antient Jews understand this place. And the truth of this interpretation may appear, by comparing hi[illegible: 1+ letters] with other texts of Scripture, as [illegible: 1 word]. 28. 5[illegible: 1+ letters]. where the young one is described to be one that cometh from between her (the womans) [illegible: 1 word]; and Ezek. 16. 25. and with those places where the word feet is used for the secret parts, as [illegible: 1 word] ▪ 7. 20. the hair of the feet▪ not properly so called, for hair seldom grows there, and 2 King. [illegible: 1+ letters]8. 27. I[illegible: 1+ letters]a. 36. 12▪ where the water which comes from the [illegible: 1 word] parts is called the water of the feet. And possibly that phrase [illegible: 1+ letters]f covering the feet applied to them that eased their bellies may note so much, because the care of the Jews in that action was not to hide their feet properly so called, but their secret parts, which without due care might be discovered upon that occasion.

(i. e.) The Messias. Which we need not stand to prove, because it is so expounded by all the three Chaldee Paraphrasts, and by the Jewish Talmud, and by divers of the latter Jews themselves. And the word signifies, either a peace-maker or Sa [illegible: 1+ letters]iour, or, as others, her son, or one that came out of the Womans Womb, or out of that skin, in which the child in the Womb is wrapped, which this word, or one near akin to it signifies. So it notes that the Messias should be born of a Woman, though without the help of man: Or, as others the sent, he who was oft promised and to be sent. And this signification may seem to be warranted by comparing Iohn 9. 7. those places of the New Testament, in which the Messias is described by that periphrasis of one sent or to be sent, as Io[illegible: 1+ letters]. 3. 39. &c. And the phrase here used is remarkable, till the Shiloh come, for the Shiloh or Messiah oft goeth under the name of him that was to come, as Matth. 21. 9. Luke 7. 20, and 13. 35. And hence the Kingdome of the Messiah is called the World or Kingdom to come, i. e. of him who was to come, Heb. 2. 5. and 6. 5.

They shall be gathered together or united both among themselves, and with the Jews under him as their head. Others, the reverence, obedience, or worship: Which comes to the same thing, for they that are gathered to him do also reverence, obey and worship him. The Hebrew word is used onely here and Prov. 30. 17.

(i. e.) The Gentiles, as the Jews themselves understand it. And so it is a plain Prophesie of the conversion of the Gentiles by and under the Messiah, signifying, that whereas the Ordinances of God and means of Worship and Salvation were confined to the Jews before Christs coming, Psal. 1[illegible: 1+ letters]7. 19, 20. when the Messiah should come, the pale of the Church should be enlarged, the partition wall between Jews and Gentiles taken down, and the Gentiles should Worship the true God and the Messias. And this is no more than is foretold and promised in other Prophesies, [illegible: 1 word] we shall see hereafter. The summe of this verse is, The Scep[illegible: 1+ letters] [illegible: 1+ letters]r Dominion shall be seated in the Tribe of Iudah, though [illegible: 1+ letters]e doth not determine when it shall come thither; but when once it shall come, it shall not depart from thence, till the Messiah come, and then Iudah shall lose his Scepter and other Priviledges, and the Gentiles shall come into the stead of the Jews, and shall embrace that Messiah, whom they shall reject. So now here is an undeniable argument to prove against the Jews that the Messiah is already come, and that the Lord Jesus Christ is he, because he was to come during the time wherein the Scepter was in the hands of Iudah, and about that time when Jesus Christ came the Scepter was taken away from Iudah and the Jews, and hath now been lost for sixteen hundred years together. The Jews are mightily perplexed and confounded with this argument, one evidence whereof is their various and contradictory Expositions of the place, whilest some of them affirm this Shiloh to be Moses, others, Saul, others, Ieroboam, others, Nebuchadnezzar, which neither need, nor deserve confutation; others, David. Which, though some of the acutest of the Jewish Doctours assert, is as contemptible as any of the rest, it being ridiculous to say the Scepter departed from Iudah under him by whom it first came into that Tribe, having been till Davids time in other Tribes. But the great difficulty is, how this was accomplished, for if the event fully agrees with this Prophesie, the cause of the Jews is lost, and Christ must be owned as the true Messias. The Scepter was for a time in other Tribes, as in Moses of the Tribe of Levi, in divers of the Judges, who were of several Tribes, and lastly in the Tribe of Benjamin under Saul, but the Scepter departed from all these. But this is prophesied as Iudahs priviledge, that when once the Scepter or Government came into that Tribe, which it did in Davids time, it should not depart from it till Christ came, and then it should depart. And thus it came to pass. Concerning the time from David unto the Captivity of Babylon there is no dispute, there being a constant succession of Kings in that Tribe all that time. For the time of the Babylonish Captivity, wherein there may seem to be more difficulty, it is to be considered. 1. That the Scepter or Government was not lost or departed from Iudah, but onely interrupted, and that but for seventy years at most, which in so long a space of time as above a thousand years is little to be regarded. As none will say, the Kingdom was departed from the house of David, because of those inter-reigns or interruptions which sometimes fell out in that Family. Adde to this, that God had given them an absolute promise and assured hope of the restauration of Iudahs Scepter, so that this was rather a sleep then the death of that Government. 2. That within these seventy years there were some remainders and beams of Iudahs Soveraignty, in I[illegible: 1+ letters]hoiachin, 2 King. 25. 27. in Daniel, who was of that Tribe, Dan. 2. 25. and 5. 13. and of the Kings seed, Dan. 1. 3. and in the successive Heads or Governours of the exiles, of whom the Jewish Writers say so much, and they affirm that they were always of the house of David, and were more honourable than the Governours of the Jews which were left in the Land of Israel. 3. All that was then left of the Scepter of the Jews was in the Tribe of Iudah, nor was the Scepter departed from Iudah to any other Tribe; and that is the thing which seems especially to be respected in this Prophesie: For Iudah is here compared with the rest of the Tribes, and it is here signified, that the Power and Dominion which was in Iudah, when once it came thither, should not shift from tribe to tribe, as it had done, but, whilst there was any Scepter or supreme Government among the Iews, it should be in that tribe even till the coming of the Messias. But if there should happen any total but temporary intercision or cessation of the Government among all the Tribes, which now was the case, that was no preiudice to the truth of this promise, nor to the priviledge granted to Iudah above the rest of the Tribes. After the captivity, the state of the Iews was very various. Sometimes they had Governours put in by the Persian King, as Zoro[illegible: 1+ letters]abel, who was also of the Tribe of Iudah, and; as it is supposed, Nephew of Ie[illegible: 1+ letters]ojachin; and Nehemiah, whom Eusebius affirms to have been of the Tribe of Iudah. And though he may seem to be numbred among the Priests, Nehem. 10. 8. yet a diligent reader will find that he is even there distinguished from them by his Title the Tirshatha, ver. 1. and the word priests, ver. 8. relateth onely to the rest there mentioned besides him, especially if this be compared with chap. 9. 38. where the Princes (among whom surely Nehemiah was the chief) are distinguished from the Priests. And sometimes the people chose Governours, or Captain-generals, as the Maccabees, and others. But under all their vicissitudes, after their return from Babylon, the chief government was evidently and unquestionably seated in the great council called Sanhedrim or Synedrium, wherein though some of the Tribe of Levi were mixed with those of the Tribe of Iudah, yet because they together with other members of that Council had their power both from that Tribe, by which they were chosen, and in it, and for it, the Scepter did truly remain in the Tribe of Iudah: even as it was rightly called the Roman Empire when Trajan a Spaniard or other forreigners administred it: or as we call it the Kingdom of Poland, when they chuse a King of another Nation. How great and venerable the authority of this Council was among the Iews may easily be gathered 1. from the divine institution of it, Numb. 11. 16▪ whereby indeed it was at first to consist of persons indifferently chosen out of all the Tribes, but now the other Tribes being banished and dispersed in unknown places, and Benjamin and Levi being as it were accessions to the Tribe of Iudah, and in a sort incorporated with it, it now becomes as it were appropriated to the Tribe of Iudah, as acting in its name and by its authority; and the whole land is called Iud[illegible: 1+ letters]a, and all the people Iews, from the predominancy of that Tribe above the rest. 2. From the great power and priviledges antiently granted to it, Deut. 17. 8. &c. 2 Chron. 19. 8, 11. Psal. 122. 5. 3. From the testimony of Iosephus and other Iewish writers, which is most considerable in this argument, who largely describe and magnifie the power and authority of it, who tell us, that the power of their King was subject to that of this Council; and therefore one of them addressing his speech to that Council, where also the King himself was present, first salutes the Senatours, and after them the King. They affirm also that the power of making War or Peace was vested in that Council; and that Herod was tried for his life by it. If it be said, that the power of this Council was in a great measure taken away, which the Iews confess, Ioh. 18. 31. and that the Scepter of Iudaea was in the hand of the Romans, and by them given to Herod, who was no Iew, but an Idumaean, and this before the coming of the Messias, which is the onely remaining difficulty, to this many things may be said, 1. That this hapned but a few years before the coming of Christ, when Christ was even at the doors and about to come, and therefore might well be said to be come, especially in the Prophetical stile, whereby things are oft said to be done, which are near doing. 2. That the Iewish Senatours did long struggle with Herod about the Government, and did not yield it up to him till his last year, when they took an oath of fealty to him, which was after Christ was born. Nor indeed was the Scepter quite gone from them then, for that Council still had the power, though not of life and death, yet of Civil and Ecclesiastical matters. See Ioh. 18. 31. So that if the Scepter was gone, the Lawgiver remained there still. Nor was their Government and Commonwealth quite destroyed until the destruction of Ierusalem by Titus. And therefore some translate the place thus, and that with great probability, The Scepter shall not depart—until the Shiloh come, and until (which word is repeated out of the former member, as is most usual in the Scripture) the gathering of the people be to him, (i. e.) until the Gentiles be converted and brought in to Christ. And this interpretation receiveth countenance from Mat. 24. 14. The Gospel shall be preached in all the world,—and then shall the end come, not the end of the whole world, as it is evident, but the end of the Commonwealth and Government of the Iews, when the Scepter and Lawgiver should be wholly taken away from that tribe and people.

Marginal references: Psal. 60. 7. & 1[illegible: 1+ letters]8. 8.; Luk. 1. 32.

11 Binding his foale unto the vine, and his asses colt unto the choice vine : he washed his garments in wine , and his cloathes in the blood of grapes .

He signifies the plenty of vines in Iudahs portion, that they shall be planted every where, even in the commons and high-ways where men travel, and where upon occasion they use to tie the beasts on which they ride to any tree which is near them.

Such shall be the plenty of it, that if it were convenient, men might use wine in stead of water to wash their garments.

So the wine is called also in D[illegible: 1+ letters]t. 32. 14. 1 Macc. 6. 34. and by Pliny, Hesiod and others. As oil is called the blood of the olive.

12 His eyes shall be red with wine , and his teeth white with milk.

Which shews not onely the plenty of wine, but also the excellency and strength of it, which, though not drunk in great quantity or to excess, will make the eyes red. See Prov. 23. 29.

13 Zebulun shall dwell at the haven of the sea , and he shall be for an haven of ships: and his border shall be unto Zidon. .

Acknowledge here and adore the divine providence which directed Iacob thus exactly to foretell the portion [illegible: 1 word] Zebulon which fell to them 200 years after this, and that not by choice or any design of men, but meerly by lot. His portion was extended from the sea of Galilee, to the great Mediterranean sea, and to such parts of it, where there were convenient havens.

Or, his side or coast, to wit, that which is upon the Mediterranean sea, is near Sidon, understanding not the city but the territory belonging to it, unto which that Tribe reached upon the seacoast. For though Aher might seem to intercept them, yet he did not reach to the sea. Or, his coast looks towards Sidon, hath it in view, and lies commodiously for commerce with that great City, which then was the mart of the Nations.

Marginal references: Deut. 33. 18. Josh. 19. 10.

14 Issachar is a strong ass , couching down between two burdens .

Heb. an ass of bone, (i. e.) of great bulk and bones, and strength of body, but of little spirit and courage.

Which are laid upon his back, and which he is contented to bear. Or, lying down, i. e. enjoying his ease and rest, between the borders, to wit, of the other Tribes, with which he was encompassed and secured from forreign enemies, which made him more secure and slothful. Or, between the orders or folds of cattle, as a word very near akin to it, and proceeding from the same root signifies, Iudg. 5. 16. to the feeding and minding whereof he wholly gave himself, neglecting more generous things.

15 And he saw that rest was good, and the land that it was pleasant: and bowed his shoulder to bear, and became a servant unto tribute .

Or rather, his resting place, as this very word signifies, Gen. 8. 9. Psal. 116. 7. and 132. 8. Isa. 11. 10. (i. e.) his portion or habitation, as the Chald. and Syr. translate it. So this agrees with the following member, where, after the manner of the Hebrews, the same thing is repeated in other words. And if it be objected against this version, that it is not said his rest, but rest in the general, it may be replyed, that so it is in the following branch, the land, though it be apparently meant of his land or portion of land allotted to him. Besides the pronouns are often omitted and to be understood in the Hebrew text as may appear by comparing 1 King. 10. 7. with 2 Chron. 9. 6. and Psal. 41. 9. with Ioh. 13. 18. and Mat. 3. 12. with Luk. 3. 17.

Willingly paying whatsoever Tributes were imposed upon him either by the neighbouring Tribes or by forreign powers rather than to forfeit his pleasant and fruitful country and his sweet repose.

16 Dan shall judge his people, as one of the tribes of Israel .

(i. e.) Rule and govern them. Though he be the son of my Concubine, yet he shall not be subject to any other Tribe, but shall have an absolute power within himself. What is said of him, is to be understood of the rest of the sons of the Concubines, and hereby all difference between the sons of the Wives and Concubines is taken away. It is said of Dan, because he is the first-mentioned of that sort.

As the rest of the Tribes do, having distinct Governments and Governours amongst them. See Numb. 1. 4, 16.

17 Dan shall be a serpent by the way, an adder in the path , that biteth the horse heels, so that his rider shall fall backward.

Which covereth and hideth it self in the sand or dust of the high-way watching for men or beast that pass that way. He notes the subtilty of that Tribe, which should conquer their enemies more by craft and cunning than by strength or force of armes.

Marginal references: Heb. an arrowsnake.

18 I have waited for thy salvation, O LORD .

I do earnestly wait and hope and pray for thy helping hand to save me and my posterity, from the manifold temporal calamities which I foresee will come upon them, and especially from spiritual and eternal mischiefs by that Messiah, which thou hast promised. Iacob, in the midst of his great work, doth take a little breathing, and finding himself weakned by his speech to his children, and drawing nearer death, he opens his arms to receive it, as the thing for which he had long waited, as the onely effectual remedy and mean of Salvation or deliverance from all his pains and miseries, and particularly from his present horrours upon the contemplation of the future state of his children. And this pathetical exclamation may look either, 1. backward to the state of the tribe of Dan, which he foresaw would be deplorable, both for its great straits and pressures, of which see Io[illegible: 1+ letters]. 19. 47. Iudg. 1. 34. and especially for that Idolatry, which that Tribe would introduce, and promote, Iudg. 18. 30. and 1 King. 12. 29. whereby they would ruine themselves and most of the other tribes with them. Or 2. forward, to the doubtful and miserable condition of Gad.

19 Gad, troup shall overcome him: but he shall overcome at the last .

(i. e.) [illegible: 1 word] of enemies shall frequently invade his country, [illegible: 1+ letters]d for [illegible: 1 word] conquer and spoil it. And so it came to pass, beca[illegible: 1+ letters] the inheritance of that tribe lay beyond [illegible: 1 word], near to the Ammo[illegible: 1+ letters] [illegible: 1+ letters]nd Moabites two inveterate enemies of [illegible: 1 word], and to other hostile nations on the East.

Or, afterward. This was fulfilled 1 Chron. 5. 18. &c. He shews that the events of the Wars should be various, but Gad should one time or other spoil his spoilers. See Deut. 33. 20.

20 Out of Asher , his bread shall be fat , and he shall yield royal dainties .

(i. e.) Out of the land of Aher. Or, As for or concerning Aher.

His bread-corn shall be fuller and sweeter and better than ordinary.

Not onely oyl for Ointments, but also delicious and excellent fruits fit to be presented to a King. See Deut. 33. 24, 25.

21 Naphtali is a hind let loose : he giveth goodly words .

Not pursued by hunters, nor shut up in some little enclosure, but wholly left to its own freedom to seed upon the best pastures; See Deut. 33. 23. Or, free from the yoke, which they, rogether with the other Tribes, did bear in E[illegible: 1+ letters]pt, free from its former restraints, which [illegible: 1+ letters]ke it run away m[illegible: 1+ letters]e swiftly. So it may note their [illegible: 1+ letters]mbleness and expedition either in encountring enemies▪ or in avoiding dangers. See Iudg. 4. 6, 1[illegible: 1+ letters]. and 5. 1[illegible: 1+ letters]. Or like a [illegible: 1+ letters]ame hind, left to its liberty; in which the owner takes delight, as Prov. 5. 19. For he seems to be commended rather for arts of Peace, then War. And this may note that his temper and conversation was civil, obliging, and amiable, which sence the next words favour.

His speeches and discourses with others are fair and friendly and winning. It is not strange, that this Tribe was generally of a sweeter disposition than others, seeing it is commonly observed that there is a great difference in the tempers of people of divers Provinces or cities bordering one upon another. But this verse may be otherwise rendred according to the opinion of a late learned writer, Napthali is a tree (so the Hebrew word signifies, onely jod is inserted here, as it is in the same word, Isa. 1. 29. and 61. 3.) shot forth or spread forth, (into many branches: for the Hebrew verb Shalach is oft used concerning trees, and their shooting forth of branches, as Psal. 80. 11. Ezek. 17. 6. and 31. 5.) sending forth goodly branches, the word [illegible: 1+ letters]re, which is by others rendred words, here signifying branches, as either the same word or one coming from the same root and consisting of the same radical Letters is taken Isa. 17. 6, 9. And it is usual in the Hebrew language for two words coming from the same root to exchange their significations. And this interpretation is favoured by the antient Interpreters, the LXX, and one of the Arabick Manuscripts, which make Napthali here to be compared to a goodly tree bringing forth excellent fruit.

22 Joseph is a fruitful bough , even a fruitful bough by a well , whose branches run over the wall .

In regard of those two numerous Tribes which proceeded from his two sons.

Or, fountain, or water-course, which scituation doth much further the growth of trees. See Psal. 1. 3. and Ezek. 19. 10.

(i. e.) Which is planted by a wall, whose heat furthers its growth, no less than the moisture of the water doth.

Marginal references: Heb. daughters.

23 The archers have sorely grieved him , and shot at him, and hated him:

(i. e.) His adversaries, as well his own brethren, as his Master and Mistress.

With their scoffes and slanders and injuries, which in Scripture are oft compared to Arrows.

24 But his bow abode in strength, and the armes of his hands were made strong, by the hands of the mighty God of Jacob : from thence is the Shepherd, the stone of Israel .

Wherewith he opposed his enemies, which was no military bow, but that which he opposed to all their injuries, to wit, his own vertue, his innocence, his patience, his temperance, his faith and hope in God, whereby he res[illegible: 1+ letters]sted and vanquished all the temptations and difficulties, which he met with, so that all his enemies co[illegible: 1+ letters] neither detile, nor destroy, him.

(i. e.) Of my God, the noun for the pronoun, which is frequent. When men forsook and persecuted him, my God and his God stood by him, He sheweth, that it was not Iosephs Wisdom or Courage, but Gods gracious assistance, that made him conquerour.

Either 1. From that great deliverance vouchsafed by God to Ioseph it is, that Israel or Iacob hath a shepherd to feed him, a stone to lay his head upon, as once he did, Gen. 28. 11. or a rock of refuge to flie to in his great distresses, or a foundation stone or corner stone or pillar to sustain and preserve Iacobs house. Or rather 2. from the hands of the mighty God of Iacob, last mentioned, or from the God of his father, as it follows the next verse. So the sence is this, Though Ioseph was a blessed instrument in this wonderful work, yet the God of Jacob was the chief authour of it, by whose wise and merciful providence it was so ordered that Joseph should be first sold, and afterward advanced, and all in order to this end, that his Israel, with whom he hath been pleased to make a gracious and everlasting Covenant, should have a shepherd to feed him in the time of Famine, and a stone or rock to support him.

Marginal references: Job 29. 20.

25 Even by the God of thy father , who shall help thee, and by the Almighty, who shall bless thee, with blessings of heaven above , blessings of the deep that lieth under , blessings of the breasts and of the womb .

Here he explains and determines that doubtful expression from thence, by adding, even by (or rather from, as this particle M[illegible: 1+ letters]m properly signifies, and was just now used) the God of thy father, i. e. who hath chosen and loved thy father, and made a league with him, and blessed him with all manner of blessings.

(i. e.) The sweet and powerful influences of the heavenly bodies, and the dews and rains which fall from heaven, whereby the fruits of the earth are produced in great plenty. See Levit. 26. 4. Deut. 28. 12. and 33. 14.

(i. e.) Of that great sea of waters both about the earth and in the earth, whence come those springs and rivers by which the earth is moistned and made fruitful. See Gen. 1. 2. and 7. 11. and Deut. 8. 7.

Whereby both men and beasts shall be greatly multiplyed and abundantly supplied with all necessaries. This was true. 1. in the extent of the blessings. Ihmael was excluded from Abrahams blessing, and my brother excluded from Isaacs blessing, but both Josephs children are comprehended in Jacobs blessing. 2. In the distinctness and clearness of them. For that land of Canaan, which was transmitted to Isaac and to Jacob onely in the general, was now in some sort particularly distributed to Joseph and to the rest of his brethren, as afterwards it was by Joshua. 3. in the nearness of the accomplishment. Now there was a more likely prospect of the multiplication of their seed, then there was to Abraham or Isaac, and in not very many years after this they multiplied to astonishment, and drew nearer to the possession of the promised land.

26 The blessings of thy father have prevailed above the blessings of my progenitors ; unto the utmost bound of the everlasting hills , they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren .

The blessings which I thy Father have conferred upon thee are much more considerable than those which I received from my father Isaac or from my grandfather Abraham.

These words seem to note the duration of Josephs blessing, that it should continue even to the bounds of the everlasting or lasting or antient hills, i. e. as long as the most solid and stable mountains shall last, i. e. for ever. Perpetuity is described by the continuance of the Mountains, as Isa. 54. 10. or of the Sun and Moon, as Psal. 72. 5, 7, 17. or of the heavens and earth, as Mat. 5. 18. In the foregoing words of this verse he commends these blessings from their excellency above all former blessings, and here he commends them from their durableness.

Or, let them be. For this may be a prayer to God that these blessings may be constant and perpetual.

So he was, when he was sold into Egypt, and abode there in the court when his brethren were in Goshen, or, the crowned of or among his brethren, i. e. who, though he was once scorned and trampled upon by his brethren, yet now is highly honoured and advanced above them. Others, the Nazarite of or among his brethren, as he may be called either for his purity and sanctity, or for his eminency and dignity. But we must remember that the Nazarites were as yet unknown, being instituted long after this time.

27 Benjamin shall ravine as a wolf : in the morning he shall devour the prey: and at night he shall divide the spoil .

He notes the warlike and fierce disposition and carriage of that Tribe. Instances whereof we have, Judg. 3. 15. and 19. and 20. 1 Sam. 12. and 14. and 15.

This may be understood, either of the same wolf, which in the morning being more hungry and greedy devours his prey alone, but in the evening, being in some measure satisfied, is content that his brethren should share with him. Or rather of several sorts of wolves, whereof some hunt and devour alone, others hunt in couples or troups, and these divide the prey among themselves. He mentions both morning and evening, because these are the two seasons when the Wolves prey, and to note that this would be Benjamins carriage both in the first and last times of that Tribe, as indeed it was.

28 All these are the twelve tribes of Israel, and this is it that their father spake unto them, and blessed them: every one according to his blessing he blessed them.

(i. e.) The Heads and Parents of the Twelve Tribes. A Metonymy of the effect. The Tribes are generally accounted Twelve though they were Thirteen, because the Land was divided onely into Twelve parts, Levi having no distinct part of his own.

(i. e.) According to that blessing which God in his purpose had allotted to each of them, which also he manifested unto Iacob by his Spirit. Object. There is no blessing here given to Reuben, Simeon and Levi, but rather a curse, how then is he said to bless every one of them! Answ. He blessed them all implicitly and really, though not expresly or in words, because he gave each of them a part in Canaan; and his taking away from Reuben onely the right of the first-born plainly supposeth that he left him his single portion and inheritance. And he might well be said to bless them all, because he left them all an interest in Gods Covenant, one article whereof, was the giving of Canaan or part of Canaan to them, and this was an earnest of the other branches or articles of it. Though it is probable he also added some short blessing or prayer to God for his blessing upon them all.

29 And he charged them, and said unto them, I am to be gathered unto my people: bury me with my Fathers , in the cave that is in the field of Ephron the Hittite.

In Canaan. Whereby he designed to withdraw their minds from Egypt, and fix them upon Canaan.

Marginal references: chap. 47. 30.

30 In the cave that is in the field of Machpelah, which is before Mamre , in the land of Canaan, which Abraham bought with the field of Ephron the Hittite, for a possession of a burying-place.

He describes it so particularly, both for their direction, because they had been some years absent thence; and to express how much his heart was set upon this matter; and thereby to oblige them to the more careful performance of his command.

Marginal references: chap. 23. 10.

33 And when Jacob had made an end of commanding his sons , he gathered up his feet into bed e, and yielded up the ghost, and was gathered unto his people.

To wit, concerning the place of his burial. Whilest he was employed in that most solemn and religious work of blessing his children in the name and by the Spirit of God, he used as reverend a posture as his infirm Body would permit, and therefore is supposed to sit upon his beds side with his feet hanging downwards. And when he had finished that great work, and wearied himself with so long speech delivered with a most raised and affected mind, he composed himself to rest, and waited for the comfortable approach of his death, which speedily followed it.

Jacob’s blessing and death. — chap. xlix.

The Blessing. - Gen 49:1, Gen 49:2. When Jacob had adopted and blessed the two sons of Joseph, he called his twelve sons, to make known to them his spiritual bequest. In an elevated and solemn tone he said, “Gather yourselves together, that I may tell you that which shall befall you (יקרא for יקרה, as in Gen 42:4, Gen 42:38) at the end of the days! Gather yourselves together and hear, ye sons of Jacob, and hearken unto Israel your father!” The last address of Jacob-Israel to his twelve sons, which these words introduce, is designated by the historian (Gen 49:28) “the blessing,” with which “their father blessed them, every one according to his blessing.” This blessing is at the same time a prophecy. “Every superior and significant life becomes prophetic at its close” (Ziegler). But this was especially the case with the lives of the patriarchs, which were filled and sustained by the promises and revelations of God. As Isaac in his blessing (Gen 27) pointed out prophetically to his two sons, by virtue of divine illumination, the future history of their families; “so Jacob, while blessing the twelve, pictured in grand outlines the lineamenta of the future history of the future nation” (Ziegler). The groundwork of his prophecy was supplied partly by the natural character of his twelve sons, and partly by the divine promise which had been given by the Lord to him and to his fathers Abraham and Isaac, and that not merely in these two points, the numerous increase of their seed and the possession of Canaan, but in its entire scope, by which Israel had been appointed to be the recipient and medium of salvation for all nations. On this foundation the Spirit of God revealed to the dying patriarch Israel the future history of his seed, so that he discerned in the characters of his sons the future development of the tribes proceeding from them, and with prophetic clearness assigned to each of them its position and importance in the nation into which they were to expand in the promised inheritance. Thus he predicted to the sons what would happen to them “in the last days,” lit., “at the end of the days” (ἐπ ̓ ἐσχάτων  τῶν ἡμερῶν, lxx), and not merely at some future time. אחרית, the opposite of ראשׁית, signifies the end in contrast with the beginning (Deu 11:12; Isa 46:10); hence הימים אחרית in prophetic language denoted, not the future generally, but the last future (see Hengstenberg’s History of Balaam, pp. 465-467, transl.), the Messianic age of consummation (Isa 2:2; Eze 38:8, Eze 38:16; Jer 30:24; Jer 48:47; Jer 49:39, etc.: so also Num 24:14; Deu 4:30), like ἐπ ̓ ἐσχάτων τῶν ἡμερῶν (2Pe 3:3; Heb 1:2), or ἐν ταῖς ἐσχάταις ἡμέραις (Act 2:17; 2Ti 3:1). But we must not restrict “the end of the days” to the extreme point of the time of completion of the Messianic kingdom; it embraces “the whole history of the completion which underlies the present period of growth,” or “the future as bringing the work of God to its ultimate completion, though modified according to the particular stage to which the work of God had advanced in any particular age, the range of vision opened to that age, and the consequent horizon of the prophet, which, though not absolutely dependent upon it, was to a certain extent regulated by it” (Delitzsch).

For the patriarch, who, with his pilgrim-life, had been obliged in the very evening of his days to leave the soil of the promised land and seek a refuge for himself and his house in Egypt, the final future, with its realization of the promises of God, commenced as soon as the promised land was in the possession of the twelve tribes descended from his sons. He had already before his eyes, in his twelve sons with their children and children’s children, the first beginnings of the multiplication of his seed into a great nation. Moreover, on his departure from Canaan he had received the promise, that the God of his fathers would make him into a great nation, and lead him up again to Canaan (Gen 46:3-4). The fulfilment of this promise his thoughts and hopes, his longings and wishes, were all directed. This constituted the firm foundation, though by no means the sole and exclusive purport, of his words of blessing. The fact was not, as Baumgarten and Kurtz suppose, that Jacob regarded the time of Joshua as that of the completion; that for him the end was nothing more than the possession of the promised land by his seed as the promised nation, so that all the promises pointed to this, and nothing beyond it was either affirmed or hinted at. Not a single utterance announces the capture of the promised land; not a single one points specially to the time of Joshua. On the contrary, Jacob presupposes not only the increase of his sons into powerful tribes, but also the conquest of Canaan, as already fulfilled; foretells to his sons, whom he sees in spirit as populous tribes, growth and prosperity on the soil in their possession; and dilates upon their relation to one another in Canaan and to the nations round about, even to the time of their final subjection to the peaceful sway of Him, from whom the sceptre of Judah shall never depart. The ultimate future of the patriarchal blessing, therefore, extends to the ultimate fulfilment of the divine promises-that is to say, to the completion of the kingdom of God. The enlightened seer's-eye of the patriarch surveyed, “as though upon a canvas painted without perspective,” the entire development of Israel from its first foundation as the nation and kingdom of God till its completion under the rule of the Prince of Peace, whom the nations would serve in willing obedience; and beheld the twelve tribes spreading themselves out, each in his inheritance, successfully resisting their enemies, and finding rest and full satisfaction in the enjoyment of the blessings of Canaan.

It is in this vision of the future condition of his sons as grown into tribes that the prophetic character of the blessing consists; not in the prediction of particular historical events, all of which, on the contrary, with the exception of the prophecy of Shiloh, fall into the background behind the purely ideal portraiture of the peculiarities of the different tribes. The blessing gives, in short sayings full of bold and thoroughly original pictures, only general outlines of a prophetic character, which are to receive their definite concrete form from the historical development of the tribes in the future; and throughout it possesses both in form and substance a certain antique stamp, in which its genuineness is unmistakeably apparent. Every attack upon its genuineness has really proceeded from an a priori denial of all supernatural prophecies, and has been sustained by such misinterpretations as the introduction of special historical allusions, for the purpose of stamping it as a vaticinia ex eventu, and by other untenable assertions and assumptions; such, for example, as that people do not make poetry at so advanced an age or in the immediate prospect of death, or that the transmission of such an oration word for word down to the time of Moses is utterly inconceivable-objections the emptiness of which has been demonstrated in Hengstenberg’s Christology i. p. 76 (transl.) by copious citations from the history of the early Arabic poetry.

Gen 49:3-4

Reuben, my first-born thou, my might and first-fruit of my strength; pre-eminence in dignity and pre-eminence in power. - As the first-born, the first sprout of the full virile power of Jacob, Reuben, according to natural right, was entitled to the first rank among his brethren, the leadership of the tribes, and a double share of the inheritance (Gen 27:29; Deu 21:17). (שׂאת: elevation, the dignity of the chieftainship; עז, the earlier mode of pronouncing עז, the authority of the first-born.) But Reuben had forfeited this prerogative. “Effervescence like water - thou shalt have no preference; for thou didst ascend thy father’s marriage-bed: then hast thou desecrated; my couch has he ascended.” פּחז: lit., the boiling over of water, figuratively, the excitement of lust; hence the verb is used in Jdg 9:4; Zep 3:4, for frivolity and insolent pride. With this predicate Jacob describes the moral character of Reuben; and the noun is stronger than the verb פחזת of the Samaritan, and אתרעת or ארתעת efferbuisti, aestuasti of the Sam. Vers., ἐξύβρισας of the lxx, and ὑπερζέσας of Symm. תּותר is to be explained by יתר: have no pre-eminence. His crime was, lying with Bilhah, his father’s concubine (Gen 35:22). חלּלתּ is used absolutely: desecrated hast thou, sc., what should have been sacred to thee (cf. Lev 18:8). From this wickedness the injured father turns away with indignation, and passes to the third person as he repeats the words, “my couch he has ascended.” By the withdrawal of the rank belonging to the first-born, Reuben lost the leadership in Israel; so that his tribe attained to no position of influence in the nation (compare the blessing of Moses in Deu 33:6). The leadership was transferred to Judah, the double portion to Joseph (1Ch 5:1-2), by which, so far as the inheritance was concerned, the first-born of the beloved Rachel took the place of the first-born of the slighted Leah; not, however, according to the subjective will of the father, which is condemned in Deu 21:15., but according to the leading of God, by which Joseph had been raised above his brethren, but without the chieftainship being accorded to him.

Gen 49:5-7 “Simeon and Levi are brethren:” emphatically brethren in the full sense of the word; not merely as having the same parents, but in their modes of thought and action. “Weapons of wickedness are their swords.” The ἅπαξ lec. מכרת is rendered by Luther, etc., weapons or swords, from כּוּר = כּרה, to dig, dig through, pierce: not connected with μάχαιρα. L. de Dieu and others follow the Arabic and Aethiopic versions: “plans;” but חמס כּלי, utensils, or instruments, of wickedness, does not accord with this. Such wickedness had the two brothers committed upon the inhabitants of Shechem (Gen 34:25.), that Jacob would have no fellowship with it. “Into their counsel come not, my soul; with their assembly let not my honour unite.” סוד, a council, or deliberative consensus. תּחד, imperf. of יחד; כּבודי, like Psa 7:6; Psa 16:9, etc., of the soul as the noblest part of man, the centre of his personality as the image of God. “For in their wrath have they slain men, and in their wantonness houghed oxen.” The singular nouns אישׁ and שׁור, in the sense of indefinite generality, are to be regarded as general rather than singular, especially as the plural form of both is rarely met with; of אישׁ, only in Psa 141:4; Pro 8:4, and Isa 53:3; of שׁור־שׁור, only in Hos 12:12. רצון: inclination, here in a bad sense, wantonness. עקּר: νευροκοπεῖν, to sever the houghs (tendons of the hind feet), - a process by which animals were not merely lamed, but rendered useless, since the tendon once severed could never be healed again, whilst as a rule the arteries were not cut so as to cause the animal to bleed to death (cf. Jos 11:6, Jos 11:9; 2Sa 8:4). In Gen 34:28 it is merely stated that the cattle of the Shechemites were carried off, not that they were lamed. But the one is so far from excluding the other, that it rather includes it in such a case as this, where the sons of Jacob were more concerned about revenge than booty. Jacob mentions the latter only, because it was this which most strikingly displayed their criminal wantonness. On this reckless revenge Jacob pronounces the curse, “Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I shall divide them in Jacob, and scatter them in Israel.” They had joined together to commit this crime, and as a punishment they should be divided or scattered in the nation of Israel, should form no independent or compact tribes. This sentence of the patriarch was so fulfilled when Canaan was conquered, that on the second numbering under Moses, Simeon had become the weakest of all the tribes (Num 26:14); in Moses’ blessing (Deut 33) it was entirely passed over; and it received no separate assignment of territory as an inheritance, but merely a number of cities within the limits of Judah (Jos 19:1-9). Its possessions, therefore, became an insignificant appendage to those of Judah, into which they were eventually absorbed, as most of the families of Simeon increased but little (1Ch 4:27); and those which increased the most emigrated in two detachments, and sought out settlements for themselves and pasture for their cattle outside the limits of the promised land (1Ch 4:38-43). Levi also received no separate inheritance in the land, but merely a number of cities to dwell in, scattered throughout the possessions of his brethren (Josh 21:1-40). But the scattering of Levi in Israel was changed into a blessing for the other tribes through its election to the priesthood. Of this transformation of the curse into a blessing, there is not the slightest intimation in Jacob’s address; and in this we have a strong proof of its genuineness. After this honourable change had taken place under Moses, it would never have occurred to any one to cast such a reproach upon the forefather of the Levites. How different is the blessing pronounced by Moses upon Levi (Deu 33:8.)! But though Jacob withdrew the rights of primogeniture from Reuben, and pronounced a curse upon the crime of Simeon and Levi, he deprived none of them of their share in the promised inheritance. They were merely put into the background because of their sins, but they were not excluded from the fellowship and call of Israel, and did not lose the blessing of Abraham, so that their father’s utterances with regard to them might still be regarded as the bestowal of a blessing (Gen 49:28).

Gen 49:8-12

Judah, the fourth son, was the first to receive a rich and unmixed blessing, the blessing of inalienable supremacy and power. “Judah thou, thee will thy brethren praise! thy hand in the neck of thy foes! to thee will thy father’s sons bow down!” אתּה, thou, is placed first as an absolute noun, like אני in Gen 17:4; Gen 24:27; יודוּך is a play upon יהוּדה like אודה in Gen 29:35. Judah, according to Gen 29:35, signifies: he for whom Jehovah is praised, not merely the praised one. “This nomen, the patriarch seized as an omen, and expounded it as a presage of the future history of Judah.” Judah should be in truth all that his name implied (cf. Gen 27:36). Judah had already shown to a certain extent a strong and noble character, when he proposed to sell Joseph rather than shed his blood (Gen 37:26.); but still more in the manner in which he offered himself to his father as a pledge for Benjamin, and pleaded with Joseph on his behalf (Gen 43:9-10; Gen 44:16.); and it was apparent even in his conduct towards Thamar. In this manliness and strength there slumbered the germs of the future development of strength in his tribe. Judah would put his enemies to flight, grasp them by the neck, and subdue them (Job 16:12, cf. Exo 23:27; Psa 18:41). Therefore his brethren would do homage to him: not merely the sons of his mother, who are mentioned in other places (Gen 27:29; Jdg 8:19), i.e., the tribes descended from Leah, but the sons of his father-all the tribes of Israel therefore; and this was really the case under David (2Sa 5:1-2, cf. 1Sa 18:6-7, and 1Sa 18:16). This princely power Judah acquired through his lion-like nature.

Gen 49:13

Zebulun, to the shore of the ocean will he dwell, and indeed (והוּא isque) towards the coast of ships, and his side towards Zidon (directed up to Zidon).” This blessing on Leah’s sixth son interprets the name Zebulun (i.e., dwelling) as an omen, not so much to show the tribe its dwelling-place in Canaan, as to point out the blessing which it would receive from the situation of its inheritance (compare Deu 33:19). So far as the territory allotted to the tribe of Zebulun under Joshua can be ascertained from the boundaries and towns mentioned in Jos 19:10-16, it neither reached to the Mediterranean, nor touched directly upon Zidon (see my Comm. on Joshua). It really lay between the Sea of Galilee and the Mediterranean, near to both, but separated from the former by Naphtali, from the latter by Asher. So far was this announcement, therefore, from being a vaticinium ex eventu taken from the geographical position of the tribe, that it contains a decided testimony to the fact that Jacob’s blessing was not written after the time of Joshua. ימּים denotes, not the two seas mentioned above, but, as Jdg 5:17 proves, the Mediterranean, as a great ocean (Gen 1:10). “The coast of ships:” i.e., where ships are unloaded, and land the treasures of the distant parts of the world for the inhabitants of the maritime and inland provinces (Deu 33:19). Zidon, as the old capital, stands for Phoenicia itself.

Gen 49:14-15 “Issachar is a bony ass, lying between the hurdles. He saw that rest was a good (טוב subst.), and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.” The foundation of this award also lies in the name שׂכר ישּׂא, which is probably interpreted with reference to the character of Issachar, and with an allusion to the relation between שׂכר and שׂכיר, a daily labourer, as an indication of the character and fate of his tribe. “Ease at the cost of liberty will be the characteristic of the tribe of Issachar” (Delitzsch). The simile of a bony, i.e., strongly-built ass, particularly adapted for carrying burdens, pointed to the fact that this tribe would content itself with material good, devote itself to the labour and burden of agriculture, and not strive after political power and rule. The figure also indicated “that Issachar would become a robust, powerful race of men, and receive a pleasant inheritance which would invite to comfortable repose.” (According to Jos. de bell. jud. iii. 3, 2, Lower Galilee, with the fruitful table land of Jezreel, was attractive even to τὸν ἥκιστα γῆς φιλόπονον). Hence, even if the simile of a bony ass contained nothing contemptible, it did not contribute to Issachar’s glory. Like an idle beast of burden, he would rather submit to the yoke and be forced to do the work of a slave, than risk his possessions and his peace in the struggle for liberty. To bend the shoulder to the yoke, to come down to carrying burdens and become a mere serf, was unworthy of Israel, the nation of God that was called to rule, however it might befit its foes, especially the Canaanites upon whom the curse of slavery rested (Deu 20:11; Jos 16:10; 1Ki 9:20-21; Isa 10:27). This was probably also the reason why Issachar was noticed last among the sons of Leah. In the time of the Judges, however, Issachar acquired renown for heroic bravery in connection with Zebulun (Jdg 5:14-15, Jdg 5:18). The sons of Leah are followed by the four sons of the two maids, arranged, not according to their mothers or their ages, but according to the blessing pronounced upon them, so that the two warlike tribes stand first.

Gen 49:16-17

“Dan will procure his people justice as one of the tribes of Israel. Let Dan become a serpent by the way, a horned adder in the path, that biteth the horse’s heels, so that its rider falls back.” Although only the son of a maid-servant, Dan would not be behind the other tribes of Israel, but act according to his name (ידין דּן), and as much as any other of the tribes procure justice to his people (i.e., to the people of Israel; not to his own tribe, as Diestel supposes). There is no allusion in these words to the office of judge which was held by Samson; they merely describe the character of the tribe, although this character came out in the expedition of a portion of the Danites to Laish in the north of Canaan, a description of which is given in Judg 18, as well as in the “romantic chivalry of the brave, gigantic Samson, when the cunning of the serpent he overthrew the mightiest foes” (Del.). שׁפיפן: κεράστης, the very poisonous horned serpent, which is of the colour of the sand, and as it lies upon the ground, merely stretching out its feelers, inflicts a fatal wound upon any who may tread upon it unawares (Diod. Sic. 3, 49; Pliny. 8, 23).

Gen 49:18

But this manifestation of strength, which Jacob expected from Dan and promised prophetically, presupposed that severe conflicts awaited the Israelites. For these conflicts Jacob furnished his sons with both shield and sword in the ejaculatory prayer, “I wait for Thy salvation, O Jehovah!” which was not a prayer for his own soul and its speedy redemption from all evil, but in which, as Calvin has strikingly shown, he expressed his confidence that his descendants would receive the help of his God. Accordingly, the later Targums (Jerusalem and Jonathan) interpret these words as Messianic, but with a special reference to Samson, and paraphrase Gen 49:18 thus: “Not for the deliverance of Gideon, the son of Joash, does my soul wait, for that is temporary; and not for the redemption of Samson, for that is transitory; and not for the redemption of Samson, for that is transitory; but for the redemption of the Messiah, the Son of David, which Thou through Thy word hast promised to bring to Thy people the children of Israel: for this Thy redemption my soul waits.”This is the reading according to the text of the Jerusalem Targum, in the London Polyglot as corrected from the extracts of Fagius in the Critt. Sacr., to which the Targum Jonathan also adds, “for Thy redemption, O Jehovah, is an everlasting redemption.” But whilst the Targumists and several fathers connect the serpent in the way with Samson, by many others the serpent in the way is supposed to be Antichrist. On this interpretation Luther remarks: Puto Diabolum hujus fabulae auctorem fuisse et finxisse hanc glossam, ut nostras cogitationes a vero et praesente Antichristo abduceret.

Gen 49:19 “Gad - a press presses him, but he presses the heel.” The name Gad reminds the patriarch of גּוּד to press, and גּדוּד the pressing host, warlike host, which invades the land. The attacks of such hosts Gad will bravely withstand, and press their heel, i.e., put them to flight and bravely pursue them, not smite their rear-guard; for עקב does not signify the rear-guard even in Jos 8:13, but only the reserves (see my commentary on the passage). The blessing, which is formed from a triple alliteration of the name Gad, contains no such special allusions to historical events as to enable us to interpret it historically, although the account in 1Ch 5:18. proves that the Gadites displayed, wherever it was needed, the bravery promised them by Jacob. Compare with this 1Ch 12:8-15, where the Gadites who come to David are compared to lions, and their swiftness to that of roes.

Gen 49:20

“Out of Asher (cometh) fat, his bread, and he yieldeth royal dainties.” לחמו is in apposition to שׁמנה, and the suffix is to be emphasized: the fat, which comes from him, is his bread, his own food. The saying indicates a very fruitful soil. Asher received as his inheritance the lowlands of Carmel on the Mediterranean as far as the territory of Tyre, one of the most fertile parts of Canaan, abounding in wheat and oil, with which Solomon supplied and household of king Hiram (1Ki 5:11).

Gen 49:21

“Naphtali is a hind let loose, who giveth goodly words.” The hind or gazelle is a simile of a warrior who is skilful and swift in his movements (2Sa 2:18; 1Ch 12:8, cf. Psa 18:33; Hab 3:19). שׁלהה here is neither hunted, nor stretched out or grown slim; but let loose, running freely about (Job 39:5). The meaning and allusion are obscure, since nothing further is known of the history of the tribe of Naphtali, than that Naphtali obtained a great victory under Barak in association with Zebulun over the Canaanitish king Jabin, which the prophetess Deborah commemorated in her celebrated song (Judg 4 and 5). If the first half of the verse be understood as referring to the independent possession of a tract of land, upon which Naphtali moved like a hind in perfect freedom, the interpretation of Masius (on Josh 19) is certainly the correct one: “Sicut cervus emissus et liber in herbosa et fertili terra exultim ludit, ita et in sua fertili sorte ludet et excultabit Nephtali.” But the second half of the verse can hardly refer to “beautiful sayings and songs, in which the beauty and fertility of their home were displayed.” It is far better to keep, as Vatablius does, to the general thought: tribus Naphtali erit fortissima, elegantissima et agillima et erit facundissima.

Turning to Joseph, the patriarch’s heart swelled with grateful love, and in the richest words and figures he implored the greatest abundance of blessings upon his head.

Gen 49:22

“Son of a fruit-tree is Joseph, son of a fruit-tree at the well, daughters run over the wall.” Joseph is compared to the branch of a fruit-tree planted by a well (Psa 1:3), which sends it shoots over the wall, and by which, according to Ps 80, we are probably to understand a vine. בּן an unusual form of the construct state for בּן, and פּרת equivalent to פּריּה with the old feminine termination ath, like זמרת, Exo 15:2. - בּנות are the twigs and branches, formed by the young fruit-tree. The singular צעדה is to be regarded as distributive, describing poetically the moving forward, i.e., the rising up of the different branches above the wall (Ges. §146, 4). עלי, a poetical form, as in Gen 49:17.

Gen 49:23-24

“Archers provoke him, and shoot and hate him; but his bow abides in strength, and the arms of his hands remain pliant, from the hands of the Mighty One of Jacob, from thence, from the Shepherd, the Stone of Israel.” From the simile of the fruit-tree Jacob passed to a warlike figure, and described the mighty and victorious unfolding of the tribe of Joseph in conflict with all its foes, describing with prophetic intuition the future as already come (vid., the perf. consec.). The words are not to be referred to the personal history of Joseph himself, to persecutions received by him from his brethren, or to his sufferings in Egypt; still less to any warlike deeds of his in Egypt (Diestel): they merely pointed to the conflicts awaiting his descendants, in which they would constantly overcome all hostile attacks. מרר: Piel, to embitter, provoke, lacessere. רבּוּ: perf. o from רבב to shoot. בּאיתן: “in a strong, unyielding position” (Del.). פּזז: to be active, flexible; only found here, and in 2Sa 6:16 of a brisk movement, skipping or jumping. זרעי: the arms, “without whose elasticity the hands could not hold or direct the arrow.” The words which follow, “from the hands of the Mighty One of Jacob,” are not to be linked to what follows, in opposition to the Masoretic division of the verses; they rather form one sentence with what precedes: “pliant remain the arms of his hands from the hands of God,” i.e., through the hands of God supporting them. “The Mighty One of Jacob,” He who had proved Himself to be the Mighty One by the powerful defence afforded to Jacob; a title which is copied from this passage in Isa 1:24, etc. “From thence,” an emphatic reference to Him, from whom all perfection comes - “from the Shepherd (Gen 48:15) and Stone of Israel.” God is called “the Stone,” and elsewhere “the Rock” (Deu 32:4, Deu 32:18, etc.), as the immoveable foundation upon which Israel might trust, might stand firm and impregnably secure.

Gen 49:25-26

“From the God of thy father, may He help thee, and with the help of the Almighty, may He bless thee, (may there come) blessings of heaven from above, blessings of the deep, that lieth beneath, blessings of the breast and of the womb. The blessing of thy father surpass the blessings of my progenitors to the border of the everlasting hills, may they come upon the head of Joseph, and upon the crown of the illustrious among his brethren.” From the form of a description the blessing passes in Gen 49:25 into the form of a desire, in which the “from” of the previous clause is still retained. The words “and may He help thee,” “may He bless thee,” form parentheses, for “who will help and bless thee.” ואת is neither to be altered into ואל (and from God), as Ewald suggests, in accordance with the lxx, Sam., Syr., and Vulg., nor into מאת as Knobel proposes; and even the supplying of מן before את from the parallel clause (Ges. §154, 4) is scarcely allowable, since the repetition of מן before another preposition cannot be supported by any analogous case; but את may be understood here, as in Gen 4:1; Gen 5:24, in the sense of helpful communion: “and with,” i.e., with (in) the fellowship of, “the Almighty, may He bless thee, let there be (or come) blessings,” etc. The verb תּחיין follows in Gen 49:26 after the whole subject, which is formed of many parallel members. The blessings were to come from heaven above and from the earth beneath. From the God of Jacob and by the help of the Almighty should the rain and dew of heaven (Gen 27:28), and fountains and brooks which spring from the great deep or the abyss of the earth, pour their fertilizing waters over Joseph’s land, “so that everything that had womb and breast should become pregnant, bring forth, and suckle.”“Thus is the whole composed in pictorial words. Whatever of man and cattle can be fruitful shall multiply and have enough. Childbearing, and the increase of cattle, and of the corn in the field, are not our affair, but the mercy and blessing of God.” - Luther. הרים from הרה signifies parentes (Chald., Vulg.); and תּאוה signifies not desiderium from אוה, but boundary from תּאה, Num 34:7-8, = תּוה,   1Sa 21:14; Eze 9:4, to mark or bound off, as most of the Rabbins explain it. על גּבר to be strong above, i.e., to surpass. The blessings which the patriarch implored for Joseph were to surpass the blessings which his parents transmitted to him, to the boundary of the everlasting hills, i.e., surpass them as far as the primary mountains tower above the earth, or so that they should reach to the summits of the primeval mountains. There is no allusion to the lofty and magnificent mountain-ranges of Ephraim, Bashan, and Gilead, which fell to the house of Joseph, either here or in Deu 33:15. These blessings were to descend upon the head of Joseph, the נזיר among his brethren, i.e., “the separated one,” from נזר separavit. Joseph is so designated, both here and Deu 33:16, not on account of his virtue and the preservation of his chastity and piety in Egypt, but propter dignitatem, qua excellit, ab omnibus sit segregatus (Calv.), on account of the eminence to which he attained in Egypt. For this meaning see Lam 4:7; whereas no example can be found of the transference of the idea of Nasir to the sphere of morality.

Gen 49:27 “Benjamin - a world, which tears in pieces; in the morning he devours prey, and in the evening he divides spoil.” Morning and evening together suggest the idea of incessant and victorious capture of booty (Del.). The warlike character which the patriarch here attributes to Benjamin, was manifested by that tribe, not only in the war which he waged with all the tribes on account of their wickedness in Gibeah (Judg 20), but on other occasions also (Jdg 5:14), in its distinguished archers and slingers (Jdg 20:16; 1Ch 8:40, 1Ch 8:12; 2Ch 14:8; 2Ch 17:17), and also in the fact that the judge Ehud (Jdg 3:15.), and Saul, with his heroic son Jonathan, sprang from this tribe (1Sa 11:1-15 and 13; 2Sa 1:19.).

Gen 49:28

The concluding words in Gen 49:28, “All these are the tribes of Israel, twelve,” contain the thought, that in his twelve sons Jacob blessed the future tribes. “Every one with that which was his blessing, he blessed them,” i.e., every one with his appropriate blessing (אשׁר accus. dependent upon בּרך which is construed with a double accusative); since, as has already been observed, even Reuben, Simeon, and Levi, though put down through their own fault, received a share in the promised blessing.

Gen 49:29-33

Death of Jacob. - After the blessing, Jacob again expressed to his twelve sons his desire to be buried in the sepulchre of his fathers (Gen 24), where Isaac and Rebekah and his own wife Leah lay by the side of Abraham and Sarah, which Joseph had already promised on oath to perform (Gen 47:29-31). He then drew his feet into the bed to lie down, for he had been sitting upright while blessing his sons, and yielded up the ghost, and was gathered to his people (vid., Gen 25:8). ויּגוע instead of ויּמת indicates that the patriarch departed from this earthly life without a struggle. His age is not given here, because that has already been done at Gen 47:28.

Jacob's Prophecy Concerning His Sons. (b. c. 1689.)

1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befal you in the last days. 2 Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. 3 Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: 4 Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch.

Here is, I. The preface to the prophecy, in which, 1. The congregation is called together (v. 2): Gather yourselves together; let them all be sent for from their several employments, to see their father die, and to hear his dying words. It was a comfort to Jacob, now that he was dying, to see all his children about him, and none missing, though he had sometimes thought himself bereaved. It was of use to them to attend him in his last moments, that they might learn of him how to die, as well as how to live: what he said to each he said in the hearing of all the rest; for we may profit by the reproofs, counsels, and comforts, that are principally intended for others. His calling upon them once and again to gather together intimated both a precept to them to unite in love, (to keep together, not to mingle with the Egyptians, not to forsake the assembling of themselves together,) and a prediction that they should not be separated from each other, as Abraham's sons and Isaac's were, but should be incorporated, and all make one people. 2. A general idea is given of the intended discourse (v. 1): That I may tell you that which shall befal you (not your persons, but your posterity) in the latter days; this prediction would be of use to those that came after them, for the confirming of their faith and the guiding of their way, on their return to Canaan, and their settlement there. We cannot tell our children what shall befal them or their families in this world; but we can tell them, from the word of God, what will befal them in the last day of all, according as they conduct themselves in this world. 3. Attention is demanded (v. 2): "Hearken to Israel your father; let Israel, that has prevailed with God, prevail with you." Note, Children must diligently hearken to what their godly parents say, particularly when they are dying. Hear, you children, the instruction of a father, which carries with it both authority and affection, Prov. iv. 1.

II. The prophecy concerning Reuben. He begins with him (v. 3, 4), for he was the firstborn; but by committing uncleanness with his father's wife, to the great reproach of the family to which he ought to have been an ornament, he forfeited the prerogatives of the birthright; and his dying father here solemnly degrades him, though he does not disown nor disinherit him: he shall have all the privileges of a son, but not of a firstborn. We have reason to think Reuben had repented of his sin, and it was pardoned; yet it was a necessary piece of justice, in detestation of the villany, and for warning to others, to put this mark of disgrace upon him. Now according to the method of degrading, 1. Jacob here puts upon him the ornaments of the birthright (v. 3), that he and all his brethren might see what he had forfeited, and, in that, might see the evil of the sin: as the firstborn, he was his father's joy, almost his pride, being the beginning of his strength. How welcome he was to his parents his name bespeaks, Reuben, See a son. To him belonged the excellency of dignity above his brethren, and some power over them. Christ Jesus is the firstborn among many brethren, and to him, of right, belong the most excellent power and dignity: his church also, through him, is a church of firstborn. 2. He then strips him of these ornaments (v. 4), lifts him up, that he may cast him down, by that one word, "Thou shalt not excel; a being thou shalt have as a tribe, but not an excellency." No judge, prophet, nor prince, is found of that tribe, nor any person of renown except Dathan and Abiram, who were noted for their impious rebellion against Moses. That tribe, as not aiming to excel, meanly chose a settlement on the other side Jordan. Reuben himself seems to have lost all that influence upon his brethren to which his birthright entitled him; for when he spoke unto them they would not hear, ch. xlii. 22. Those that have not understanding and spirit to support the honours and privileges of their birth will soon lose them, and retain only the name of them. The character fastened upon Reuben, for which he is laid under this mark of infamy, is that he was unstable as water. (1.) His virtue was unstable; he had not the government of himself and his own appetites: sometimes he would be very regular and orderly, but at other times he deviated into the wildest courses. Note, Instability is the ruin of men's excellency. Men do not thrive because they do not fix. (2.) His honour consequently was unstable; it departed from him, vanished into smoke, and became as water spilt upon the ground. Note, Those that throw away their virtue must not expect to save their reputation. Jacob charges him particularly with the sin for which he was thus disgraced: Thou wentest up to thy father's bed. It was forty years ago that he had been guilty of this sin, yet now it is remembered against him. Note, As time will not of itself wear off the guilt of any sin from the conscience, so there are some sins whose stains it will not wipe off from the good name, especially seventh-commandment sins. Reuben's sin left an indelible mark of infamy upon his family, a dishonour that was a wound not to be healed without a scar, Prov. vi. 32, 33. Let us never do evil, and then we need not fear being told of it.

5 Simeon and Levi are brethren; instruments of cruelty are in their habitations. 6 O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. 7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.

These were next in age to Reuben, and they also had been a grief and shame to Jacob, when they treacherously and barbarously destroyed the Shechemites, which he here remembers against them. Children should be afraid of incurring their parents' just displeasure, lest they fare the worse for it long afterwards, and, when they would inherit the blessing, be rejected. Observe, 1. The character of Simeon and Levi: they were brethren in disposition; but, unlike their father, they were passionate and revengeful, fierce and uncontrollable; their swords, which should have been only weapons of defence, were (as the margin reads it, v. 5) weapons of violence, to do wrong to others, not to save themselves from wrong. Note, It is no new thing for the temper of children to differ very much from that of their parents. We need not think this strange: it was so in Jacob's family. It is not in the power of parents, no, not by education, to form the dispositions of their children; Jacob bred his sons to every thing that was mild and quiet, and yet they proved to be thus furious. 2. A proof of this is the murder of the Shechemites, which Jacob deeply resented at the time (ch. xxxiv. 30) and still continued to resent. They slew a man, Shechem himself, and many others; and, to effect that, they digged down a wall, broke the houses, to plunder them, and murder the inhabitants. Note, The best governors cannot always restrain those under their charge from committing the worst villanies. And when two in a family are mischievous they commonly make one another so much the worse, and it were wisdom to part them. Simeon and Levi, it is probable, were most active in the wrong done to Joseph, to which some think Jacob has here some reference; for in their anger they would have slain that man. Observe what a mischievous thing self-will is in young people: Simeon and Levi would not be advised by their aged and experienced father; no, they would be governed by their own passion rather than by his prudence. Young people would better consult their own interests if they would less indulge their own will. 3. Jacob's protestation against this barbarous act of theirs: O my soul, come not thou into their secret. Hereby he professes not only his abhorrence of such practices in general, but his innocence particularly in that matter. Perhaps he had been suspected as, under-hand, aiding and abetting; he therefore thus solemnly expresses his detestation of the fact, that he might not die under that suspicion. Note, Our soul is our honour; by its powers and faculties we are distinguished from, and dignified above, the beasts that perish. Note, further, We ought, from our hearts, to detest and abhor all society and confederacy with bloody and mischievous men. We must not be ambitious of coming into their secret, or knowing the depths of Satan. 4. His abhorrence of those brutish lusts that led them to this wickedness: Cursed be their anger. He does not curse their persons, but their lusts. Note, (1.) Anger is the cause and original of a great deal of sin, and exposes us to the curse of God, and his judgment, Matt. v. 22. (2.) We ought always, in the expressions of our zeal, carefully to distinguish between the sinner and the sin, so as not to love nor bless the sin for the sake of the person, nor to hate nor curse the person for the sake of the sin. 5. A token of displeasure which he foretells their posterity should lie under for this: I will divide them. The Levites were scattered throughout all the tribes, and Simeon's lot lay not together, and was so strait that many of the tribe were forced to disperse themselves in quest of settlements and subsistence. This curse was afterwards turned into a blessing to the Levites; but the Simeonites, for Zimri's sin (Num. xxv. 14), had it bound on. Note, Shameful dispersions are the just punishment of sinful unions and confederacies.

8 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. 9 Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. 11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: 12 His eyes shall be red with wine, and his teeth white with milk.

Glorious things are here said of Judah. The mention of the crimes of the three elder of his sons had not so put the dying patriarch out of humour but that he had a blessing ready for Judah, to whom blessings belonged. Judah's name signifies praise, in allusion to which he says, Thou art he whom thy brethren shall praise, v. 8. God was praised for him (ch. xxix. 35), praised by him, and praised in him; and therefore his brethren shall praise him. Note, Those that are to God for a praise shall be the praise of their brethren. It is prophesied that, 1. The tribe of Judah should be victorious and successful in war: Thy hand shall be in the neck of thy enemies. This was fulfilled in David, Ps. xviii. 40. 2. It should be superior to the rest of the tribes; not only in itself more numerous and illustrious, but having a dominion over them: Thy father's children shall bow down before thee. Judah was the lawgiver, Ps. lx. 7. That tribe led the van through the wilderness, and in the conquest of Canaan, Judg. i. 2. The prerogatives of the birthright which Reuben had forfeited, the excellency of dignity and power, were thus conferred upon Judah. Observe, "Thy brethren shall bow down before thee, and yet shall praise thee, reckoning themselves happy in having so wise and bold a commander." Note, Honour and power are then a blessing to those that have them when they are not grudged and envied, but praised and applauded, and cheerfully submitted to. 3. It should be a strong and courageous tribe, and so qualified for command and conquest: Judah is a lion's whelp, v. 9. The lion is the king of beasts, the terror of the forest when he roars; when he seizes his prey, none can resist him; when he goes up from the prey, none dare pursue him to revenge it. By this it is foretold that the tribe of Judah should become very formidable, and should not only obtain great victories, but should peaceably and quietly enjoy what was obtained by those victories—that they should make war, not for the sake of war, but for the sake of peace. Judah is compared, not to a lion rampant, always tearing, always raging, always ranging; but to a lion couchant, enjoying the satisfaction of his power and success, without creating vexation to others: this is to be truly great. 4. It should be the royal tribe, and the tribe from which Messiah the Prince should come: The sceptre shall not depart from Judah, till Shiloh come, v. 10. Jacob here foresees and foretells, (1.) That the sceptre should come into the tribe of Judah, which was fulfilled in David, on whose family the crown was entailed. (2.) That Shiloh should be of this tribe—his seed, that promised seed, in whom the earth should be blessed: that peaceable and prosperous one, or the Saviour, so others translate it, he shall come of Judah. Thus dying Jacob, at a great distance, saw Christ's day, and it was his comfort and support on his death-bed. (3.) That after the coming of the sceptre into the tribe of Judah it should continue in that tribe, at least a government of their own, till the coming of the Messiah, in whom, as the king of the church, and the great high priest, it was fit that both the priesthood and the royalty should determine. Till the captivity, all along from David's time, the sceptre was in Judah, and subsequently the governors of Judea were of that tribe, or of the Levites that adhered to it (which was equivalent), till Judea became a province of the Roman empire, just at the time of our Saviour's birth, and was at that time taxed as one of the provinces, Luke ii. 1. And at the time of his death the Jews expressly owned, We have no king but Cæsar. Hence it is undeniably inferred against the Jews that our Lord Jesus is he that should come, and that we are to look for no other; for he came exactly at the time appointed. Many excellent pens have been admirable well employed in explaining and illustrating this famous prophecy of Christ. 5. It should be a very fruitful tribe, especially that it should abound with milk for babes, and wine to make glad the heart of strong men (v. 11, 12)—vines so common in the hedge-rows and so strong that they should tie their asses to them, and so fruitful that they should load their asses from them—wine as plentiful as water, so that the men of that tribe should be very healthful and lively, their eyes brisk and sparkling, their teeth white. Much of what is here said concerning Judah is to be applied to our Lord Jesus. (1.) He is the ruler of all his father's children, and the conqueror of all his father's enemies; and he it is that is the praise of all the saints. (2.) He is the lion of the tribe of Judah, as he is called with reference to this prophecy (Rev. v. 5), who, having spoiled principalities and powers, went up a conqueror, and couched so as none can stir him up, when he sat down on the right hand of the Father. (3.) To him belongs the sceptre; he is the lawgiver, and to him shall the gathering of the people be, as the desire of all nations (Hag. ii. 7), who, being lifted up from the earth, should draw all men unto him (John xii. 32), and in whom the children of God that are scattered abroad should meet as the centre of their unity, John xi. 52. (4.) In him there is plenty of all that which is nourishing and refreshing to the soul, and which maintains and cheers the divine life in it; in him we may have wine and milk, the riches of Judah's tribe, without money and without price, Isa. lv. 1.

13 Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships; and his border shall be unto Zidon. 14 Issachar is a strong ass couching down between two burdens: 15 And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute. 16 Dan shall judge his people, as one of the tribes of Israel. 17 Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. 18 I have waited for thy salvation, O Lord . 19 Gad, a troop shall overcome him: but he shall overcome at the last. 20 Out of Asher his bread shall be fat, and he shall yield royal dainties. 21 Naphtali is a hind let loose: he giveth goodly words.

Here we have Jacob's prophecy concerning six of his sons.

I. Concerning Zebulun (v. 13), that his posterity should have their lot upon the seacoast, and should be merchants, and mariners, and traders at sea. This was fulfilled when, two or three hundred years after, the land of Canaan was divided by lot, and the border of Zebulun went up towards the sea, Josh. xix. 11. Had they chosen their lot themselves, or Joshua appointed it, we might have supposed it done with design to make Jacob's words good; but, being done by lot, it appears that it was divinely disposed, and Jacob divinely inspired. Note, The lot of God's providence exactly agrees with the plan of God's counsel, like a true copy with the original. If prophecy says, Zebulun shall be a haven of ships, Providence will so plant him. Note, 1. God appoints the bounds of our habitation. 2. It is our wisdom and duty to accommodate ourselves to our lot and to improve it. If Zebulun dwell at the haven of the sea, let him be for a haven of ships.

II. Concerning Issachar, v. 14, 15. 1. That the men of that tribe should be strong and industrious, fit for labour and inclined to labour, particularly the toil of husbandry, like the ass, that patiently carries his burden, and, by using himself to it, makes it the easier. Issachar submitted to two burdens, tillage and tribute. It was a tribe that took pains, and, thriving thereby, was called upon for rents and taxes. 2. That they should be encouraged in their labour by the goodness of the land that should fall to their lot. (1.) He saw that rest at home was good. Note, The labour of the husbandman is really rest, in comparison with that of soldiers and seamen, whose hurries and perils are such that those who tarry at home in the most constant service have no reason to envy them. (2.) He saw that the land was pleasant, yielding not only pleasant prospects to charm the eye of the curious, but pleasant fruits to recompense his toils. Many are the pleasures of a country life, abundantly sufficient to balance the inconveniences of it, if we can but persuade ourselves to think so, Issachar, in prospect of advantage, bowed his shoulders to bear: let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; and this will make our present services easy, and encourage us to bow our shoulder to them.

III. Concerning Dan, v. 16, 17. What is said concerning Dan has reference either, 1. To that tribe in general, that though Dan was one of the sons of the concubines yet he should be a tribe governed by judges of his own as well as other tribes, and should, by art, and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller. Note, In God's spiritual Israel there is no distinction made of bond or free, Col. iii. 11. Dan shall be incorporated by as good a charter as any of the other tribes. Note, also, Some, like Dan, may excel in the subtlety of the serpent, as others, like Judah, in the courage of the lion; and both may do good service to the cause of God against the Canaanites. Or it may refer, 2. To Samson, who was of that tribe, and judged Israel, that is, delivered them out of the hands of the Philistines, not as the other judges, by fighting them in the field, but by the vexations and annoyances he gave them underhand: when he pulled the house down under the Philistines that were upon the roof of it, he made the horse throw his rider.

Thus was Jacob going on with his discourse; but now, being almost spent with speaking, and ready to faint and die away, he relieves himself with those words which come in as a parenthesis (v. 18), I have waited for thy salvation, O Lord! as those that are fainting are helped by taking a spoonful of a cordial, or smelling at a bottle of spirits; or, if he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breathes it out. Note, The pious ejaculations of a warm and lively devotion, though sometimes they may be incoherent, are not therefore to be censured as impertinent; that may be uttered affectionately which does not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was Christ, the promised seed, whom he had spoken of, v. 10. Now that he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. The salvation he waited for was also heaven, the better country, which he declared plainly that he sought (Heb. xi. 13, 14), and continued seeking, now that he was in Egypt. Now that he is going to enjoy the salvation he comforts himself with this, that he had waited for the salvation. Note, It is the character of a living saint that he waits for the salvation of the Lord. Christ, as our way to heaven, is to be waited on; and heaven, as our rest in Christ, is to be waited for. Again, It is the comfort of a dying saint thus to have waited for the salvation of the Lord; for then he shall have what he has been waiting for: long-looked-for will come.

IV. Concerning Gad, v. 19. He alludes to his name, which signifies a troop, foresees the character of that tribe, that it should be a warlike tribe, and so we find (1 Chron. xii. 8); the Gadites were men of war fit for the battle. He foresees that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and, that they might not be proud of their strength and valour, he foretells that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them that they should overcome at the last, which was fulfilled when, in Saul's time and David's, the Moabites and Ammonites were wholly subdued: see 1 Chron. v. 18, &c. Note, The cause of God and his people, though it may seem for a time to be baffled and run down, will yet be victorious at last. Vincimur in prælio, sed non in bello—We are foiled in a battle, but not in a campaign. Grace in the soul is often foiled in its conflicts, troops of corruption overcome it, but the cause is God's, and grace will in the issue come off conqueror, yea, more than conqueror, Rom. viii. 37.

V. Concerning Asher (v. 20), that it should be a very rich tribe, replenished not only with bread for necessity, but with fatness, with dainties, royal dainties (for the king himself is served of the field, Eccl. v. 9), and these exported out of Asher to other tribes, perhaps to other lands. Note, The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that it needs not be.

VI. Concerning Naphtali (v. 21), a tribe that carries struggles in its name; it signifies wrestling, and the blessing entailed upon it signifies prevailing; it is a hind let loose. Though we find not this prediction so fully answered in the event as some of the rest, yet, no doubt, it proved true that those of this tribe were, 1. As the loving hind (for that is her epithet, Prov. v. 19), friendly and obliging to one another and to other tribes; their converse remarkably kind and endearing. 2. As the loosened hind, zealous for their liberty. 3. As the swift hind (Ps. xviii. 33), quick in despatch of business; and perhaps, 4. As the trembling, timorous in times of public danger. It is rare that those that are most amiable to their friends are most formidable to their enemies. 5. That they should be affable and courteous, their language refined, and they complaisant, giving goodly words. Note, Among God's Israel there is to be found a great variety of dispositions, contrary to each other, yet all contributing to the beauty and strength of the body, Judah like a lion, Issachar like an ass, Dan like a serpent, Naphtali like a hind. Let not those of different tempers and gifts censure one another, nor envy one another, any more than those of different statures and complexions.

22 Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: 23 The archers have sorely grieved him, and shot at him, and hated him: 24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:) 25 Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren. 27 Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.

He closes with the blessings of his best beloved sons, Joseph and Benjamin; with these he will breathe his last.

I. The blessing of Joseph, which is very large and full. He is compared (v. 22) to a fruitful bough, or young tree; for God had made him fruitful in the land of his affliction; he owned it, ch. xli. 52. His two sons were as branches of a vine, or other spreading plant, running over the wall. Note, God can make those fruitful, great comforts to themselves and others, who have been looked upon as dry and withered. More is recorded in the history concerning Joseph than concerning any other of Jacob's sons; and therefore what Jacob says of him is historical as well as prophetical. Observe,

1. The providences of God concerning Joseph, v. 23, 24. These are mentioned to the glory of God, and for the encouragement of Jacob's faith and hope, that God had blessings in store for his seed. Here observe (1.) Joseph's straits and troubles, v. 23. Though he now lived at ease and in honour, Jacob reminds him of the difficulties he had formerly waded through. He had had many enemies, here called archers, being skilful to do mischief, masters of their art of persecution. They hated him: there persecution begins. They shot their poisonous darts at him, and thus they sorely grieved him. His brethren, in his father's house, were very spiteful towards him, mocked him, stripped him, threatened him, sold him, thought they had been the death of him. His mistress, in the house of Potiphar, sorely grieved him, and shot at him, when she impudently assaulted his chastity (temptations are fiery darts, thorns in the flesh, sorely grievous to gracious souls); when she prevailed not in this, she hated him, and shot at him by her false accusations, arrows against which there is little fence but the hold God has in the consciences of the worst of men. Doubtless he had enemies in the court of Pharaoh, that envied his preferment, and sought to undermine him. (2.) Joseph's strength and support under all these troubles (v. 24): His bow abode in strength, that is, his faith did not fail, but he kept his ground, and came off a conqueror. The arms of his hands were made strong, that is, his other graces did their part, his wisdom, courage, and patience, which are better than weapons of war. In short, he maintained both his integrity and his comfort through all his trials; he bore all his burdens with an invincible resolution, and did not sink under them, nor do any thing unbecoming him. (3.) The spring and fountain of this strength; it was by the hands of the mighty God, who was therefore able to strengthen him, and the God of Jacob, a God in covenant with him, and therefore engaged to help him. All our strength for the resisting of temptations, and the bearing of afflictions, comes from God: his grace is sufficient, and his strength is perfected in our weakness. (4.) The state of honour and usefulness to which he was subsequently advanced: Thence (from this strange method of providence) he became the shepherd and stone, the feeder and supporter, of God's Israel, Jacob and his family. Herein Joseph was a type, [1.] Of Christ; he was shot at and hated, but borne up under his sufferings (Isa. l. 7-9), and was afterwards advanced to be the shepherd and stone. [2.] Of the church in general, and particular believers; hell shoots its arrows against the saints, but Heaven protects and strengthens them, and will crown them.

2. The promises of God to Joseph. See how these are connected with the former: Even by the God of thy father Jacob, who shall help thee, v. 25. Note, Our experiences of God's power and goodness in strengthening us hitherto are our encouragements still to hope for help from him; he that has helped us will help: we may build much upon our Eben-ezers. See what Joseph may expect from the Almighty, even the God of his father. (1.) He shall help thee in difficulties and dangers which may yet be before thee, help thy seed in their wars. Joshua came from him, who commanded in chief in the wars of Canaan. (2.) He shall bless thee; and he only blesses indeed. Jacob prays for a blessing upon Joseph, but the God of Jacob commands the blessing. Observe the blessings conferred on Joseph. [1.] Various and abundant blessings: Blessings of heaven above (rain in its season, and fair weather in its season, and the benign influences of the heavenly bodies); blessings of the deep that lieth under this earth, which, compared with the upper world, is but a great deep, with subterraneous mines and springs. Spiritual blessings are blessings of heaven above, which we ought to desire and seek for in the first place, and to which we must give the preference; while temporal blessings, those of this earth, must lie under in our account and esteem. Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. In the word of God, by which we are born again, and nourished up (1 Pet. i. 23; ii. 2), there are to the new man blessings both of the womb and the breasts. [2.] Eminent and transcendent blessings, which prevail above the blessings of my progenitors, v. 26. His father Isaac had but one blessing, and, when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now, at the latter end, a copious one for Joseph. The great blessing entailed upon that family was increase, which did not so immediately and so signally follow the blessings which Abraham and Isaac gave to their sons as it followed the blessing which Jacob gave to his; for, soon after his death, they multiplied exceedingly. [3.] Durable and extensive blessings: Unto the utmost bounds of the everlasting hills, including all the productions of the most fruitful hills, and lasting as long as they last, Isa. liv. 10. Note, the blessings of the everlasting God include the riches of the everlasting hills, and much more. Well, of these blessings it is here said, They shall be, so it is a promise, or, Let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it and a helmet to protect it. Joseph was separated from his brethren (so we read it) for a time; yet, as others read it, he was a Nazarite among his brethren, better and more excellent than they. Note, It is no new thing for the best men to meet with the worst usage, for Nazarites among their brethren to be cast out and separated from their brethren; but the blessing of God will make it up to them.

II. The blessing of Benjamin (v. 27): He shall raven as a wolf; it is plain by this that Jacob was guided in what he said by a spirit of prophecy, and not by natural affection; else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foresees and foretells this, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoils of their enemies—that they should be active and busy in the world, and a tribe as much feared by their neighbours as any other: In the morning, he shall devour the prey, which he seized and divided over night. Or, in the first times of Israel, they shall be noted for activity, though many of them left-handed, Judg. iii. 15; xx. 16. Ehud the second judge, and Saul the first king, were of this tribe; and so also in the last times Esther and Mordecai, by whom the enemies of the Jews were destroyed, were of this tribe. The Benjamites ravened like wolves when they desperately espoused the cause of the men of Gibeah, those men of Belial, Judg. xx. 14. Blessed Paul was of this tribe (Rom. xi. 1; Phil. iii. 5); and he did, in the morning of his day, devour the prey as a persecutor, but, in the evening, divided the spoil as a preacher. Note, God can serve his own purposes by the different tempers of men; the deceived and the deceiver are his.

Death of Jacob. (b. c. 1689.)

28 All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them. 29 And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite, 30 In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a buryingplace. 31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. 32 The purchase of the field and of the cave that is therein was from the children of Heth. 33 And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.

Here is, I. The summing up of the blessings of Jacob's sons, v. 28. Though Reuben, Simeon, and Levi were put under the marks of their father's displeasure, yet he is said to bless them every one according to his blessing; for none of them were rejected as Esau was. Note, Whatever rebukes of God's word or providence we are under at any time, yet, as long as we have an interest in God's covenant, a place and a name among his people, and good hopes of a share in the heavenly Canaan, we must account ourselves blessed.

II. The solemn charge Jacob gave them concerning his burial, which is a repetition of what he had before given to Joseph. See how he speaks of death, now that he is dying: I am to be gathered unto my people, v. 29. Note, It is good to represent death to ourselves under the most desirable images, that the terror of it may be taken off. Though it separates us from our children and our people in this world, it gathers us to our fathers and to our people in the other world. Perhaps Jacob uses this expression concerning death as a reason why his sons should bury him in Canaan; for, says he, "I am to be gathered unto my people, my soul must go to the spirits of just men made perfect: and therefore bury me with my fathers, Abraham and Isaac, and their wives," v. 31. Observe, 1. His heart was very much upon it, not so much from a natural affection to his native soil as from a principle of faith in the promise of God, that Canaan should be the inheritance of his seed in due time. Thus he would keep up in his sons a remembrance of the promised land, and not only would have their acquaintance with it renewed by a journey thither on that occasion, but their desire towards it and their expectation of it preserved. 2. He is very particular in describing the place both by the situation of it and by the purchase Abraham had made of it for a burying-place, v. 30, 32. He was afraid lest his sons, after seventeen years' sojourning in Egypt, had forgotten Canaan, and even the burying-place of their ancestors there, or lest the Canaanites should dispute his title to it; and therefore he specifies it thus largely, and the purchase of it, even when he lies a-dying, not only to prevent mistakes, but to show how mindful he was of that country. Note, It is, and should be, a great pleasure to dying saints to fix their thoughts upon the heavenly Canaan, and the rest they hope for there after death.

III. The death of Jacob, v. 33. When he had finished both his blessing and his charge (both which are included in the commanding of his sons), and so had finished his testimony, he addressed himself to his dying work. 1. He put himself into a posture for dying; having before seated himself upon the bed-side, to bless his sons (the spirit of prophecy bringing fresh oil to his expiring lamp, Dan. x. 19), when that work was done, he gathered up his feet into the bed, that he might lie along, not only as one patiently submitting to the stroke, but as one cheerfully composing himself to rest, now that he was weary. I will lay me down, and sleep. 2. He freely resigned his spirit into the hand of God, the Father of spirits: He yielded up the ghost. 3. His separated soul went to the assembly of the souls of the faithful, which, after they are delivered from the burden of the flesh, are in joy and felicity: he was gathered to his people. Note, If God's people be our people, death will gather us to them.

CHAP. XLIX.

ANd Iakob called unto his sonnes: and said; Gather your selves together, that I may shew you; that which shall befall you, in the latter daies. Assemble your selves together and heare, ye sonnes of Iakob: and hearken unto Israel your father. Ruben, thou art my first-borne; my might, and the beginning of my valour: the excellencie of hye-dignitie, and the excellencie of strength. Vnstable as waters, excell not thou; because thou wentest-up, to thy fathers beds: then thou defiledst, my couch hee went-up unto.

Simeon and Levi, brethren: instruments of violent-wrong, in their sojourning habitations. My soule, come not thou into their secret; my glory, be not thou united unto their assembly: for in their anger, they killed a man; & in their selfe-will, they houghed the oxe. Cursed be their anger, for it was strong; and their exceeding-wrath, for it was hard: I will divide them in Iakob, and scatter them abroad, in Israel.

Iudah; thou, thy brethren shall confesse thee; thy hand, shall be in the necke of thy enemies: the sons of thy father, shall bow-down themselves unto thee. Iudah a renting-lions whelpe; from the prey, my sonne thou art gone-up: he stouped-downe, he couched, as a renting-lion, and as a couragious-lion, who shall rouse him up? The Scepter shall not depart from Iudah; and the law-giver, from betweene his feet: untill Shiloh come; and unto him, shall the obedience of peoples be. Binding his asse-colt unto the vine; and the foale of his asse, unto the choyce-vine: hee washeth his raiment, in wine; and his covering in the blood of grapes. His eyes shall be red, with wine: & his teeth white with milke.

Zabulon, hee shall dwell, at the haven of the seas: and he shall be for an haven of ships; and his side, shall be unto Sidon.

Issachar, is a strong-boned asse: couching, betweene two-bounds. And hee saw rest, that it was good; and the land, that it was pleasant: and bowed his shoulder, to beare; and was, a servant unto tribute.

Dan, he shall judge his people: as one, of the tribes of Israel. Dan shall be, a serpent by the way; an adder, by the path: that biteth the horse heels, & his rider falleth backward. For thy salvation, Iearnestly expect Iehovah.

Gad, a troupe shall with-troup-overcome him: and hee shall with-troup-overcome at the last.

Concerning Aser, his bread shall be fat: and he shall give dainties of a king.

Naphtali, is a hinde let-loose: that giveth goodly sayings.

Ioseph, sonne of a fruitfull vine, sonne of a fruitfull vine, by a well: the daughters, each runneth over the wall. And the archers, grieved-him-bitterly; and shot, and hated him. But his bow, abode in strength; and the arms of his hands, were made-firme: by the hands of the Mighty-one of Iakob: from thence the Feeder, the Stone of Israel. By the God of thy father, who shall helpe thee; and the Almighty, who shall blesse thee; with blessings of heaven, from above; blessings of the deep, that lieth under; blessings of the brests, and of the wombe. The blessings of thy father; doe prevaile, above the blessings of my progenitors; unto the utmost-bound, of the eternall hills: they shall bee, on the head of Ioseph; and on the crown-of-the-head, of the separated among his brethren.

Benjamin, he shall ravin as a wolfe; in the morning, he shall eat the prey: & at evening, he shall divide the spoile. All these, are the twelve tribes, of Israel: and this is it, that their [illegible: 1 letter]ather spake unto them, and blessed them; every-man, even according to his blessing, he blessed them. And he commanded them, and [illegible: 1 word] unto them; I, am to be gathered unto my people; bury me, with my fathers: in the cave, that is in the field of Ephron the Chethite. In the cave, that is in the field of Macpelah, which is before Mamre, in the land of Canaan: which Abraham bought, with the field; of Ephron the Chethite, for a possession of a burying-place. There they buried Abraham, and Sarah his wife; there they buried Isaak, and Rebekah his wife: and there I buried Leah. In the purchase of the field, and of the cave that is therein, from the sonnes of Cheth. And Iakob made-an-end, of commanding his sonnes; and gatheredup his feet, into the bed: and he yeelded-up the ghost, and was gathered unto his peoples.

Annotations. THe latter daies] that is, the daies following, or time hereafter: Hebr the posterity of dayes: which phrase is often used for time to come; as Num. 24. 14. Deut. 4. 30. and 31. 29. Dan. 2. 28. and 10. 14. Prov. 31. 25. So that which is said in Act. 2. 16. it shall be in the last daies; is in Ioel 3. 1. it shall be hereafter. The Chaldee translateth it, the end of daies: the Greeke, the last dayes: often it meaneth the daies after Christs comming, Esa. 2. 2. Heb. 1. 1. Vers. 2. hearken] the Chaldee saith, receive instruction. Vers. 3. might] or, able-strength: this word (Coach) signifieth that lively vigour, and native moisture, whereby men are strong and lusty: Psal. 22. 16. Ios. 14. 11. as the next word valour, (Hebr. On.) meaneth the straining of the body forcibly to effect a thing desired. of my valour] or, of my manhood; of my painefull strength: the first effect of the strength of my body. All the first borne are thus called. Deut. 21. 17. Psal. 78. 51. the Greeke translateth it, the beginning of my children; that is, my first childe. Such had naturall right to a double portion of all their fathers goods, Deut. 21. 17. the excellencie] that is, most excellent in dignitie (or preferment.) Whereby the dignitie of the priesthood, seemeth to be meant; as by strength following, is meant the government or kingdome. And so the Chaldee paraphrast explaineth it, thou shouldest receive three portions, the first birthright, the priesthood, and the kingdome. The Ierusalemy Thargum saith the same: adding this withall, and for the sinne of my sonne Ruben, the first birthright is given to Ioseph, the kingdome to Iudah, and the priesthood to the tribe of Levi. And that the first borne were Priests, and governours: see Gen. 25. 31. of strength] or excellent strong. This word which properly signifieth hard or firme strength, is often applyed to kings and kingdomes, which for the most part are gotten and maintained by strength; and the kings strength, is an honourable stile of his Majestie; see Psal. 99. 4. and 110. 2. Vers. 4. Vnstable] or Light, soone-mooved: this is alwaies used in the evill part, Iudg. 9. 4. Zoph. 3. 4. ser. 23. 32. and implyeth both his sudden light affections, which caried him to evill: and his sudden downfall from his dignity. excell not] that is, thou shalt not excell, but lose thine honour. So the Chaldee explaineth it, thou shalt not have profit, nor receive the excellent portion. he went up unto] the Greeke changeth the person, and translateth, on which thou went est up: also the Chaldee expoundeth it, when thou wentest up to my bed. Iakob as with indignation of the fact, turneth his speech from Ruben to his brethren. Such changes are often in the holy text, as Deut. 5. 10. that love me, and keepe his commandements; for which in Exod. 20. 6. is my commandements. And in Dan. 9. 4. thou keepest covenant towards them that love him: for, that love thee. So Mark. 11. 32. they feared the people: for wch in Matt. 21. 26. is written, we feare. Otherwise wee may read it thus, thou defiledst my couch, it is gone-up: that is, it is vanished away; meaning the excellencie which we should have had. For by defiling Bilhah his fathers concubine, he lost his birthright, Gen. 35. 22. 1 Chron. 5. 1. 2. To goe-up, is sometime used for vanishing away, Exod. 14. 16. Ier. 48. 15. Vers. 5. brethren] specially consociate in that evill deed of killing the Sychemites, Gen. 34. 25. and so brethren, not in nature onely, but in conditions, See Gen. 10. 21. instruments] or weapons, to weet, they were: giving themselves and their members as weapons of unrighteousnesse unto sin, as Paul speaketh, Rom. 6. 13.) meaning of their cruell fact forementioned, Gen. 34. 25. sojourning habitations] in the land of their sojourning, as saith the Chaldee paraphrast; where they being strangers, indangered the ruine of themselves and their fathers house, Gen. 34. 30. Or, their agreements, meaning the covenanted conditions made with the Sychemites, to consent unto them if they would be circumcised, which was with deceit, Gen. 34. 13. 15. &c. Thus also the Greeke may bee understood, hairesis being sometime used for a conditional covenant. Or, their swords: but the word is not so found elsewhere. Vers. 6. secret] that is, as the Greeke translateth it, and Thargum Ierusalemy, their councill, their assembly. So David saith, the secret of evill doers, Psal. 64. 3. and Ieremy, the secret of mockers, Iere. 15. 17. that is, the assembly. Iakob here meaneth that neither should any, neither would he approve of their perfidy. glorie] or honour, hereby may be meant the tongue which is the glorie of man by speech, being good, and the contrary if it be evill, Iam. 3. 5. &c. So my glory, Psal. 16. 9. is by the Apostle cited, my tongue, Act. 2. 26. Otherwise it is a repetition of the former, my glory, that is, my soule. a man] Hemor the King, and Sychem his son, with the men of the citie: Gen. 34. 25. 26. Therefore the Greeke translateth it men: and Thargum Ierusalemy, Kings and rulers. And the singular is often put for many, as the man of Israel fled, 1 Chro. 10. 1. that is, the men of Israel, 1 Sam. 31. 1. See also Gen. 3. 2. selfe-will] or pleasure. houghed the Oxe] so the Greeke also translateth it: meaning that they tooke away and destroyed the oxen, and other beasts of the Sychemites, Gen. 34. 28. Oxe is for Oxen, as Gen. 32. 5. Some (as the Chaldee) translate, they pulled downe the wall: but Shor, (the word here used) is properly an oxe or bull: and Shur a wall: neither was there mentioned any pulling downe of walls in Gen. 34. Therefore the Ierusalemy Thargum expounds it of their selling of Ioseph who is likened to an oxe. Deut, 33. 17. But that seemeth not to be intended here. Vers. 7. I will divide] that is, I prophesie their devision: so Ezekiel saith, when I came to destroy the citie, Ezek. 43. 3. Which was his foretelling the destruction. See also Hos. 6. 5. them in Iakob] that is, their posteritie among the children of Iakob: see Gen. 19. 37. This was accomplished, when Symeon had his inheritance in the middest of the inheritance of Iudah, Ios. 19. 1. and was faine to seeke a larger possession, 1 Chron. 4. 39 40. and Levi had his cities of habitation, among the other tribes, Ios. 21. 2. 3. &c. Howbeit, afterwards Levi for their zeale against idolaters, (Exod. 32. 26. 28. 29.) had this their dispersion turned to a further blessing, while they were consecrated to teach Iakob Gods judgements and Israel his law, &c. Deut. 33. 9. 10. and so had the priesthood in their tribe. This the Ierusalemy Thargum also mentioneth, and saith likewise of the Simeonites, that they were teachers of the Law in the Synagogues of Iakob; and the Levites, in the schooles of the sons of Israel. Vers. 8. thou] to weet, art so by name, and shalt bee so indeed: for Iudah signifieth Confession or Praise: and to his name he hath reference; Praised, thou art called, and praise thee shall thy brethren. Thargum Ierusalemy saith, Iudah, to thee shall all thy brethren confesse, and by thy name shall all the Iewes be called. See the notes on Gen. 29. 35. confesse] or (as the Greeke translateth) praise thee: meaning that his brethren should acknowledge the dignitie of the firstborne, in respect of the government, to bee given unto him, and that Christ the King should come of him, 1 Chron. 5. 2. Heb. 7. 14. And when the rest of the house of Israel compassed the Lord with lyes and deceit, Iudah is praysed, for yet ruling with God, and being faithfull with the saints, Hos. 11. 12. In Christ, this prophesie is chiefly fulfilled, as the particulars following shew: to him the Hebrew Doctors also doe apply it, as in Breshith ketannah (or their lesser Commentary) upon this place, it is said, Iudah was borne the fourth among the tribes, and in the fourth day were the lights created: and it is written of the Messi is, His throne, as the Sunne before me: as the Moone, it shall be established for ever. Psal. 89. 37. 38. in the necke] that is, thou shalt beat downe and put to flight thy enemies; as the Chaldee explaineth it, thus; thy hand shall prevaile against thy enemies, thy foes shall be scattered, they shall be turned backward before thee: and Thargum Ierusalemy saith, thy hand shall avenge thee on thy enemies. The performance of this promise, David the first King of Iudah celebrateth, saying, thou hast given me the necke of my enemies, Psal. 18. 41. And after Iosuahs death, Iudah was the first that went up to fight for Israel against the Canaanites, and got the victory, Iudg. 1. 1. 2. 4. 8. &c. bow-downe] acknowledging the dignitie of this tribe above the rest. For this tribe was the foremost of all, in their marching through the wildernesse, Numb. 10. 14. and the Prince of this tribe was the first that offered at the dedication of the altar, Numb. 7. 11. 12. and foremost in battell against their rebellious brethren, Iudg. 20. 18. the first Iudge that saved Israel, was of this house, Iudg. 3. 9. and God chose this tribe, and David out of it, to settle the Kingdome of Israel in his stocke for ever, Psal. 78. 68. 70. 71. and 89. 20. 21. 28. 30. 36. 37. and to our Lord Iesus, who came of Iudah, all knees doe bow, Philip. 2. 10. Vers. 9. renting-lions whelp] As there are sundry sorts of Lions, so they have sundry names, Iob 4. 10. 11. and above other, the Lyon is a kingly beast, strong, Prov. 30. 30. bold, Prov. 28. 1. stout-hearted, 2 Sam. 17. 10. and of a terrible countenance, 1 Chro. 12. 8. Such are fit to be kings armes, and twelve such were stayes for the steps of King Solomons throne 2 Chron. 9. 18. 19. This kind here mentioned, is greedy to teare his prey, and therof hath his name, Psal. 17. 12. being a prophesie of the valiant worthies that should come of Iudah, & make a prey of their enemie: as Othoniel, Iudg. 3. 9. 10. David, 2 Sam. 8. and especially Christ, called the Lion of the tribe of Iudah, Rev. 5. 5. couched] lay downe to rest, after hee hath taken the prey: this was fulfilled when after Davids conquests, all Israel had rest under Solomon, 1 King. 4. 25. and after Christs victorie, he went upon high, and sate him downe at the right hand of God. Psal. 68. 19. Mark. 16. 19. 1. Cor. 15. 25. Balaam used such similitudes, speaking of the valiant acts of Israel, Num. 23. 24. couragious] or harty-lion, named Labi, of leb, an hart. By these three is signified the growth of the Kingdome of Iudah, from Princes to Kings, and from David to Christ, in whom all glory resteth. The Chaldee paraphraseth thus, He shall have dominion in the beginning; and in the end, the kingdome of the house of Iudah shall be magnified: for from the judgement of death, thou hast rid thy soule, O my sonne: he shall rest and dwell in strength, as a Lyon, and as a couragious-lion, and there shall bee no kingdome that shall stirre him. Vers. 10. The scepter] or, The tribe. The Hebrew Shebet, (whence the Greeke word sceptron, and English scepter is derived,) signifieth astaffe or rod; and is by Moses applied to the tribes of Israel, (whereof see the 16. and 28. verses following:) and so the Greeke interpreters, doe often translate Sceptron for Shebet, atribe; 1 Sam. 10. 19. 20. 21. 1 King. 11. 32. 35. 36. &c. The prophesie is of Iudahs tribe to continue distinct, untill Christs comming; whereas the other ten tribes were scattred and confused by their captivity, 2 King. 17. out of wch they returned not, as the tribe of Iudah with Benjamin, did from Babylon, Ezra 1. 5. It may also imply the power of government which should be in this tribe: for Shebet a scepter, sometime so meaneth, Psal. 45. 7. And so the Greeke here translateth it, a Prince; and the Chaldee one that hath dominion: and Thargum Ierusalemy, Kings shall not cease from the house of Iudah. And elsewhere the scripture saith, of Iudah came the Governour, 1 Chron. 5. 2. lawgiver] or, statute-maker, writter of decrees: a title of government, given sometime to God himselfe, Esay 33. 12. sometime to the governors set of God, Numb. 21. 18. So the Greeke here translateth it, Governour: and in reference to this prophesie, God saith, Iudah my law-giver, Psal. 60. 9. his feet] that is, borne of, and brought up by him: for so this phrase meaneth, Deu. 28. 57. and 33. 3. the feet being sometime used for the whole leg or thigh, which word was used before Gen. 46. 26. and so the Greeke here translateth, out of his thighes. Shiloh] by interpretation The prosperer, the Safe-maker: or His sonne; (to weet, of a virgin) that is, Christ, who was to spring out of Iudah, Heb. 7. 14. This the Chaldee paraphrast confirmeth, saying, Hee that hath dominion shall not bee taken away from Iudah, nor a Scribe from his childrens children, untill the Christ come, whose the Kingdome is, and him shall the peoples obey. The Ierusalemy Thargum also saith, Kings shall not cease, from the house of Iudah; nor Doctors that teach the law, from his childrens children; untill the time that the King Christ doe come, whose the kingdome is, and all kings of the earth shall be subject unto him. Likewise in Breshith rabba, upon the word Shiloh it is sayd this is the Christ: and R. D. Kimchi, (in the root Shil) expoundeth it his sonne, and saith it is a prophesie of David, or of the Christ. The Hebrew hath an unusuall manner of writing, implying his son, and her son, as a prophesie that he should bee of Mary the Virgin, of the linage of Iudah. obedience] or gathering of peoples, that is, the peoples (Iewes and Gentiles) shall gather unto, and obey Christ. This the Chaldee paraphrasts both confirme: the Greeke also to like effect, hee shalbe the expectation of nations. Compare Esa. 11. 10. Rom. 15. 12. Esa 42. 4. Mat. 12. 21. Vers. 11. asse-colt] or, yong-asse: great men used to ride upon such, Iudg. 10. 4. and 12. 14. and 5. 10. to bind such to the vine, seemeth to meane great store of vines, which should bee in the land of Iudah, (as was in Engeddi, and other places, Song. 1. 13. Ios. 15. 62.) that men should tye their asses to them, as to other common trees that grow in every field. The Chaldee paraphrast by this vine, understandeth figuratively Ierusalem, and by the asse-colt the people of Israel; and thus expoundeth it, Israel shall dwell round about his citie, the peoples shall build his temple, & the just men shall be round about it, and the doers of the law in the doctrine thereof. This also may be referred to Christ, the King, who being just and meeke, came riding into Ierusalem upon an asses colt, Zachar. 9. 9. Ioh. 12. 14. 15. Mat. 21. 2. 5. 7. a figure of the people of the Gentiles, brought unto Christ for him to ride upon; and by this prophesie of Iakob, were to bee tied unto him and his Church, (compared unto the vine, Ioh. 15. 1. Esa. 5. 7.) where they should bee filled with the gospell of his love, and gifts of his spirit, better then wine, Song. 1. 3. Ephes. 5. 18. And so the Ierusalemy Thargum applyeth this to Christ, saying, How faire is the King Christ, that shall spring up of the house of Iudah! He shall gird his loynes, and shall goe forth to warre against his enemies, &c. Likewise in Breshith Rabba, speaking of this place, it is said; he sheweth us that when the Christ shall come to save Israel, he shall make ready his asse, and ride upon him, and come unto Israel with povertie. the foale] Hebrew, the son of his asse, that is, his yong asse: see the notes on Gen. 18. 7. washeth his rayment] an other figurative promise of wine to bee plentifull as water, that he may wash his clothes in it [illegible: 2 letters]or, of a glorious victory that Iudah and Christ should get over his enemies, as in Esa. 63. 1. 2. 3. his conquest is set forth by such a parable. And in Revel. 19. 13. hee is clothed with a garment dipt in blood; and in Revel. 14. 20. his judgment on the enemies, is the treading of a wine-presse. And so the Ierusalemy Thargum doth explaine it, saying, Hee shall kill kings and Princes, making the rivers red with blood of their slaine, and the bills white, with the fat of their mighty men: his garments shall be embrewed in blood, and he like to one pressing clusters of grapes. blood] that is, juice of grapes, which for the red colour is called blood: so Deut. 32. 14. Vers. 12. red with wine] another signe of plenty of fruits; for the drinking of much wine maketh red eyes, Proverb. 23. 29. 30. hereby also the plenty of spirituall blessings in Christ is signified: Prov. 9. 1. 1. 2. Esay 25. 6. and 55. 1. So Thargum Ierusalemy applyeth it, saying, How beautifull are the eyes of the King Christ to looke upon; more then fined wine, that he beholdeth not with them unchast copulations or murthers of innocents. His teeth are exercised in the law, that he eateth not with them iniquities and robberies. His mountaines shall bee red with vineyards and winepresses: his hills shall be white with store of wheat, and stocks of sheepe. Other of the Iew Doctors, reckon Iudah for the seventh patriarch, thus, 1, Abraham, 2, Isaak, 3, Iakob, 4, Reuben, 5, Symeon, 6, Levi, 7. Iudah: and they compare him with the seventh (that is, the Sabbath) day. At Iudahs birth it is sayd of his mother, shee stayed from bearing, Gen. 29. 35. at the Sabbath day, it is said of God, herested and was refreshed, Exod. 31. 17. Of Iudah it is said, Iudah thou, thy brethren shall consesse thee, Gen. 49. 8. (and, this time I will confesse the Lord, Gen. 29. 35.) and of the Sabbath, it is good to confesse unto the Lord. Psal. 92. 2. Of Iudah it is said, from the prey, my son, thou art gone up, Gen. 49. 9. the prey signifieth his food; as if hee should say, thou art gone up from doing even the worke for the life, as of the Sabbath it is said, in it thou shalt not doe any worke, Exod. 20. 10. Of Iudah it is said, he stouped downe, he couched as a Lyon, &c. Gen. 49. 9. and of the Sabbath, abide ye every man in his place. Exod. 16. 29. Of Iudah it is said, binding his asse colt unto the vine, Gen. 49. 11. as if he should say; binding him from his worke: of the Sabbath it is sayd, that thine oxe and thine asse may rest. Exod. 23. 12. Of Iudah it is said, he washeth his raiment in wine, Gen. 49. 11. which signifieth the sanctifying of the day which is with wine, signifying the property of judgement, and therefore the Scepter was given him, as the Scepter shall not depart from Iudah, &c. And as Iudah was the fourth of the tribes (of Israel:) so the Sabbath is the fourth of the commandements, (Exod. 20.) R. Menachem, on Gen. 49. Vers. 13. Zabulon] he though hee was yonger then Issaehar, Gen. 30. 18. 20. yet Iakob gives him the blessing before him: so also doth Moses. Deut. 33. 18. and his lot befell him in his land, before Issachars: Ios. 19. 10. 17. seat] his borders were both to the maine sea westward, and to the sea of Galilee Eastward: see his portion, Ios. 19. 10. &c. Esay 9. 1. The Chaldee Paraphrast expoundeth it, hee shall subdue provinces with ships, and shall eate the good things of the sea, &c. Moses giveth him a blessing, to rejoyce in his going out, or, trading, Deut. 33. 18. Vers. 14. strong boned] Hebrew, asse of bone, that is, bony, hard, strong. two bounds] or set limits, borders: so the Chaldee paraphrast also expoundeth it; and Thargum Ierusalemy more plainly thus, Issachar shall be a strong tribe, and his border shall be in the midst betweene two borders, So also the Greeke translateth, amidds the inheritances. Others expound it, betweene two burdens; such as are layd on asses backes. Vers. 15. rest:] this may bee a note of their slouthfulnesse: in respect whereof others are blamed, for sitting still betweene the two bounds, (or burdens) Iudg. 5. 16. Howbeit Moses biddeth them rejoyce in their tents, Deut. 33. 18. And the Ierusalemy Thargum expoundeth it, hee seeth the house of the sanctuary, that it proclaimeth rest, therefore it is good: &c. gathering this sense (as I suppose) from Moses words, they shall call the people unto the (Lords) mountaine, &c. Deut. 33. 19. Thus it is their praise, for loving to be quiet, and being contented with their portion. Compare with this the time when Thola of Issachar judged Israel, in whose time Israel had rest, Iudg. 10. Vers. 16. judge] an allusion to Dans name, Dan Iadin: the Iudger shall judge: see Gen. 30. 6. This prophesie was fulfilled in Samson, one of his posteritie, who judged Israel, Iudg. 15. 20. So the Chaldee paraphrast explaineth it, Of the house of Dan shall a man be chosen and rise up: in whose daies his people shall bee delivered, &c. But the Ierusalemy Thargum nameth him, saying, this is Samson sonne of Manoah. the tribes] This name Tribe is borrowed from the Latine word Tribus, used for a stocke or kinred that discend from one father. For Romulus the founder of Rome, divided the multitude of his subjects into three parts, which hee named thereof Tribes, (as sheweth Pompon. Laetus de Rom. Magistrat.) But in the Hebrew a tribe is here called Shebet, that is, a staffe, rod, or scepter, (as is before touched, verse 10.) and elsewhere Matteh, which is also a rod or staffe; either because they grew as rods and branches out of one root Israel, as is particularly mentioned of Ioseph verse 22. or because their names were written upon twelve rods, Numb. 17. 2. &c. And this judging as one of the tribes, is so spoken, because each stocke or tribe, had one chiefe head and Prince, ruler of the same. Numb. 1. 4. 16. and God raised up Iudges and defenders of Israel, out of many severall tribes, as the booke of Iudges sheweth. Wherefore the Scripture (taking occasion also by likenesse of name) putteth one of these for another, as a Sam. 7. 7. spake I a word with any of the tribes, (or scepters Shibtei) of Israel, whom I commanded to feed my people: for which in 1 Chron. 17. 6. is written, to any of the Iudges, (Shopt[illegible: 1 letter]i) of Israel, See also after, in verse 28. Vers. 17. an addar] or arrow snake: this name (in Hebrew Shephiphon) is not elsewhere found in scripture. It is a prophesie of a sudden and unexspected victorie, which this tribe should get over their enemies, overthrowing them by subtiltie, (as serpents naturally are prudent, Gen. 3. 1.) Fulfilled in Samsons dealings against the Philistims, Iudg. 15. and 16. and when the tribe of Dan got Leshem (or Laish) for their possession: Iudg. 18. But Moses compareth Dan, to a Lyons whelpe, Deut. 33. 22. The Chaldee paraphraseth thus, There shall be a man that shall bee chosen and spring up out of the house of Dan, the feare of him shall fall upon the peoples, and he shall valiantly smite the Philistinis, as a serpent, as an addar he shall lye in wait by the path, he shall slay the mighty men in the campe of the Philistims, &c. the horse heeles] that is, the house pillars, on whose roofe 3000. persons were: see Iudg. 16. 26. 27. 29. &c. Vers. 18. thy salvation] speaking to the Lord, and desiring his salvation in Christ, figured by Samson, of whom the Angel said, hee shall begin to save Israel, Iudg. 13. 5. Matt. 1▪ 21. The two Chaldee paraphrast explaine it thus. Our father Iakob said, I exspect not the salvation (or redemption) of Gedeon son of Ioash, which is a temporall salvation, nor the salvation of Samson sonne of Manoah, which is a transitorie salvation: but the salvation of Christ the sonne of David, who shall come to bring unto himselfe the sonnes of Israel, whose salvation my soule desireth. Thus Simeon also calleth Christ Gods salvation; Luk. 2. 30. Or Iakob might speake this to his son, I exspect Iehovah, to be thy salvation, O Dan: for this tribe generally, and Samson in particular, was sore oppressed, by the enemies, and their owne infirmities: Iudg. 1. 34. and 18. 1. 30. and 16. 16 17. 21. &c. Vers. 19. a troupe] or band, armie: in Hebrew Gedud, which hath allusion to Gads name, that signifieth a troup, Gen. 30. 11. Hee prophesieth of this tribes troubles by enemies that bordered upon them; and of their victorie at last. For they dwelling on the out side of Iordan, Ios. 13. 8. were molested by the Ammonites there, Iudg. 10. 7. 8. and after that againe, the King of Ammon and his people, possessed Gad, and dwelt in his cities, Ier. 49. 1. with troupe-overcame] hee still runneth upon Gads name; which was not for nought given him, but signified his valour and victorie, though late. And Moses enlargeth this blessing, comparing his dwelling to a Lyons, that teareth the parts of his prey, Deut. 33. 20. This was fulfilled, when Gad (with Reuben and Manasses, all noble warriours,) warred with the Hagarims and other heathens; and crying unto God in the battell, were holpen, and did overcome, getting great spoiles and possessions, 1 Chron. 5. 18. 19. 20. 21. 22. The Chaldee paraphrasts referre this, to Gads going armed over Iarden, before his brethren, and returning to his land with great riches, Ios. 4. 12. 13. and 22. 1. 2. 8. Ver. 20. Concerning Aser] or Out of Aser; who had his name of blisse and felicitie: to him here is promised a blessed and fruitfull portion in the holy land: described in Ios. 19. 24. &c. bread] that is, food: for bread is used for all meats, See Gen. 3. 19. and 21. 14. and fat, is used for the best and most excellent of any thing, Gen. 4. 4. and 27. 28. The Chaldee saith, Asers land shall be very good, and he shall be nourished with Kings dainties. Moses also inclaring this blessing, sayd, Aser shall dip his foot in oile: Deut. 33. 24. Vers. 21. let loose] and so light footed, both to pursue enemies, and escape danger. Thus David signifying his deliverance, sayd, God had made his feet like bindes, Psal. 18. 34. This may specially be referred to Barak a man of Naphtali, who with his people went up on his feet, against Siseraes yron charrets; put them to flight, pursued, and destroyed them all: Iudg. 4. 6. 10. 15. 16. Moses giveth Naphtali the fulnesse of Gods blessing, and pointeth out his inheritance in the land, Deut. 33. 23. To that the Chaldee referreth it here, saying, Naphtalies lot shall fall in a good land, and his possession shall be fruitfull. He had the sixt lot, described in Ios. 19. 32. 39. goodly sayings] Hebrew sayings of goodlinesse, or of fairnesse, that is, faire and pleasing words. Which in Baraks time was fulfilled, when his prowesse caused that pleasant song, which Deborah and he sang unto God for the victorie; Iudg. 5. The Chaldee (as before) referres it to the prayses and blessings that they should utter, for the good fruits of their land. Vers. 22. son] that is, a bough, or branch, which springeth out of the tree, as a sonne from the father: the Greeke saith, agrowing sonne; so also the Chaldee paraphraseth, Ioseph a growing sonne, a sonne which shall be blessed as a vine that is planted by a well of waters. Whatsoever commeth of or from another, is in Hebrew called the sonne or daughter of the same, as the yong of beasts, birds, &c. Gē. 18. 7. arrowes are called sonnes of the bow, and of the quiver, Iob. 41.—28. Lam. 3. 13. sparks, are sonnes of the burning coale, Iob. 5. 7. and the like. And here the sonne or branch is twise named for Ioseph, and of him came two tribes; see Gen. 48. 56. Wherefore Moses nameth his two sonnes in Iosephs blessing, Deut. 33. 17. vine] this word understood in the Hebrew (as often the like are, Gen. 4. 20. and 25. 8.) is expressed in the Chaldee; and Thargum [illegible: 1 letter]er[illegible: 1 letter] [illegible: 1 span]my sayth, I liken Ioseph my sonne, to a vine planted by a well of waters, that sendeth out her rootes to the deepes. The scripture else-where signifieth increase of children, by this similitude; Psal. 128. 3. by a well] by the waters whereof, the vine is made fruitfull, as Ezek. 19. 10. daughters] that is, the yong small and tender branches: as the greater, are before called sons. The Chaldee expounds this also of Iosephs sons, saying, two tribes shall come forth of his sonnes, and they shall receive their part and inheritance. See Gen. 48. 5. &c. over the wall] under which the vine groweth. This signifieth the abundant encrease of Iosephs sons, Ios. 17. 17. Vers. 23. archers] Hebrew arrow masters, whereby also seemeth to be meant skilfull archers: as the Chaldee calleth them, strong men. See Gen. 37. 19. These were Iosephs brethren that hated and sold him into Egypt, Gen. 37. 4. 8. 11. 28. his mistresse that tempted and fasly accused; and his Master that imprisoned him, &c. Gen. 39. 7. 17. 20. Whereunto the Ierusalemy Thargum addeth the enchanters and wise men of Egypt that spake evill of him before Pharaoh. Vers. 24. his bow] his faith. armes] his vertues, wisdome, chastitie, patience, &c. by which he resisted all enemies. Compare Psal. 18. 33. 35. The Chaldee paraphraseth, And the prophesie was fulfilled in them, for that he observed the law in secret, and set his hope constant. made firme] strong and solid, like fine gold; for of the Hebrew Phoz, (here used) fine solid gold is call Phaz, Psal. 19. 11. And this similitude the Chaldee explayneth, saying; therefore gold was put upon his armes: hee strengthened and confirmed his kingdome, which was giuen him, &c. Mighty-one] meaning God: as Ps. 132. 2. Esay 49. 26. & 60. 16. from thence] or whence hee was the feeder, or pastor. From God, Ioseph was advanced to be the feeder of Israel, as before is shewed, Gen. 45. 5. 7. 11. and 47. 12. The Chaldee saith, who by his word, fed the fathers and the sonnes of the tribes of Israel. the stone] the stay and strength of Israel. This may be referred also to Ioseph, (as Christ whom Ioseph figured is called a stone, Esay 28. 16.) or unto, God, fore-spoken of, who is the stone and rock of his church, by whom Ioseph was advanced. Vers. 25. who shall helpe] Hebrew, and hee shall helpe; but the meaning of the phrase is, who shall helpe: as in Mal. 3. 1. and he shall prepare, is translated by the holy Ghost, which shall prepare, Mark. 1. 2. so in the sentence following. The Chaldee interpreteth it, The word of the God of thy father shall be thy helpe. of heavens] that is, the raine and dew, that shall make thy▪ land fruitfull: Deut. 33. 13. called in Ezek. 34. 26. the raine of blessings. the deepe] springs of waters out of the earth: see Gen. 7. 11. Deut. 33 13. the brests] or teats, to nourish children, as the wombe to beare them: that is, many and well noursed children: ten thousands of Ephraim, and thousands of Manasses, Deut. 33. 17. Contrary to this blessing, is that curse in Hos. 9. 14. give them a mis-carying womb, and dry brests. Vers. 26. of thy father] that is, which I thy father doe blesse thee and thy brethren with. doe prevaile] or, are stronger then the blessings of my parents, that is, as the Chaldee saith, with which my fathers blessed me. Thus Iakob speaketh, because he more particularly explayned the blessings, and applyed them to his sonnes severally, and they were sooner to be fulfilled, and more largely communicated with all his posteritie, and Ioseph had a double portion. So Iohn Baptist is said to be more then a prophet, and no man greater then he, because hee came immediately before Christ, preparing his way, and pointing him out, as with the finger, Matt. 11. 9. 10. 11. Ioh. 1. 15 29. 36. of my progenitors] or parents, Isaak, Abraham, &c. The Greeke saith, of the mountaines: for horai, reading (with other vowels) harei; and respecting (it may be) Moses blessing, which hath harerei, mountains, Deut. 33. 15. unto the utmost bound] that is, these my blessings extend, to the bound (or end) of the hills; that is, all the world over, and so long as it indureth. For they conteyne besides earthly, heavenly blessings also in Christ; whom Ioseph and Iudah figured, in the first birthright and government. Hills and mounts, are used to signifie durance of things, as Esay 54. 10. The word bound. (in Hebrew Taavath,) may also be englished the desire, and so the Chaldee understands it, saying which (blessings) the great men which were of old, desired for themselves. By hills understanding his ancient forefathers. But in this sense it may be a cōtinuing of the blessings in the former verse, unto the desire, (that is, the desired fruits) of the lasting hills: according to Moses blessing, Deut. 33. 15. the separated] or, the Nazarite of his brethren. For a Nazarite hath his name of Separation, Numb. 6. 2. meaning here a choise and chiefe man, separated of God unto excellencie above his brethren; as the Greeke also translateth it, hee governed them. And hereupon Nezer, is used for a crown, put upon Kings and Priests, see Psal. 89. 40. and 132. 18. Vers. 27. ravin] or teare his prey: a prophesie of the valour of this tribe, against their enemies, under the name of a Wolfe, as before Iudah was likened to a Lion. Neither need it be thought any dishonour to Benjamin, that hee is likened to a Wolfe: for even God likeneth himselfe to a Leopard and a Beare, in his dealings against his enemies, Hos. 13. 7. 8. in the morning] the first times: for Ehud of Benjamin, was the second Iudge that saved the Israelites from the hand of the Moabites, Iudg. 3. 15. &c. Saul of Benjamin was the first King of Israel, he and his sonne were great warriours, making a prey of many enemies; see 1 Sam. 11. 6. 7. 11. and 14. 13. 15. 47. 48. See also Benjamins warre against his brethren, Iudg. 20. 21. 25. at evening] in the last times: for Mordecai and Esther of Benjamin delivered the Iewes from a great destruction, in their dispersion, and they slew their enemies. See Esth. 8. 7. 9. 11. & 9. 5. 6. 15. 16. Of this tribe also, was Paul the Apostle, Phil. 3. 5. who spiritually fought the battles of the Lord against his enemies: 2 Cor. 10. 3. 4. &c. The Chaldee paraphrast understandeth this prophesie, (according to Moses blessing, Deut. 33. 12.) of the temple and sacrifices which were to be in Ierusalem, saying; Benjamin, in his land shall the divine Majestie dwell; and in his possession shall the sanctuary be builded: at morning and at evening the priests shall offer oblations, and at even tide they shall divide the remainder of their portions, of the things left which are sanctified. The Ierusalemy Thargum also giveth the same exposition. Vers. 28. the twelve tribes] that is, heads and authors of the twelve tribes (or kinreds) that came of Israel; whereof see also Gen. 35. 22. and 49. 16. Therefore the Greeke saith the twelve sonnes of Iakob. even according to, &c] that is, with such a blessing as was meet for every of them, as Gods spirit did allot. Vers. 29. my people] to my holy fathers, by death, as the 33. verse sheweth: see also the notes on Gen. 25. 8. of Ephron] bought of him, as the next verse sheweth. See Gen. 23. 9. 10. &c. and 47. 30. Vers. 31. buried Leah] of her death and buriall, there was no mention before: neither of Rebekahs. These five, and Iakob himselfe the sixt, buried in one grave; the first letters of all their names, are contayned in that one name of ISRAEL. Vers. 32. In the purchase] or understand, The purchase was bought. But the Greeke addeth the word In. Vers. 33. his feet] this seemeth to denote his quiet betaking of himselfe to his rest: his former gesture, might bee for reverence to the word of God, which in these blessings hee uttered: as before hee is noted to have bowed himselfe, Gen. 47. 31.