Genesis 49:2

Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Genesis 49:2. Hearken, unto Israel your father — This chapter calls for our strictest attention, for it contains a number of predictions which were to be fulfilled at distant periods, through a long succession of ages; things depending upon so many various circumstances, upon such remote causes, so hid to all human view, so contrary to all appearances at the time they were spoken of, that it was impossible for any foresight or sagacity of man so much as to conjecture or imagine them. And yet they were all exactly and fully accomplished; many of them in distant ages, long after both the prophet and the recorder of the prophecies were dead. And surely nothing can give us a higher idea of the Scriptures, or more confirm our faith in them, than to observe events foretold in them, and spoken of with the most certain assurance, ages before they happened, and then to see all these things taking place accordingly. But what makes this chapter of still more value to us, and more worthy of our closest attention, is, that we have here a sure word prophecy, marking out the time and some peculiar circumstances of the coming of the Messiah so particularly as will furnish us with an invincible argument, that not only the Messiah is come, but also that Jesus, in whom we believe, is that Messiah: so that, being fully convinced in our hearts, as Peter was, (John 6:68-69,) we may say with him, “Lord, to whom shall we go? Thou hast the words of eternal life; and we believe and are sure thou art the Christ, the Son of the living God.”

Matthew Henry's Concise Commentary

49:1,2 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.

Barnes' Notes on the Bible

And Jacob called his sons - This is done by messengers going to their various dwellings and pasture-grounds, and summoning them to his presence. And he said. These words introduce his dying address. "Gather yourselves together." Though there is to be a special address to each, yet it is to be in the audience of all the rest, for the instruction of the whole family. "That which shall befall you in the after days." The after days are the times intervening between the speaker and the end of the human race. The beginning of man was at the sixth day of the last creation. The end of his race will be at the dissolution of the heavens and the earth then called into being, and the new creation which we are taught will be consequent thereupon. To this interval prophecy has reference in general, though it occasionally penetrates beyond the veil that separates the present from the future creation.

The prophet has his mind filled with the objects and events of the present and the past, and from these he must draw his images for the future, and express them in the current language of his day. To interpret his words, therefore, we must ascend to his day, examine his usage of speech, distinguish the transient forms in which truth may appear, and hold fast by the constant essence which belongs to all ages. "Hear, ye sons of Jacob; and hearken to Israel your father." This is a specimen of the synthetic or synonymous parallel. It affords a good example of the equivalence, and at the same time the distinction, of Jacob and Israel. They both apply to the same person, and to the race of which he is the head. The one refers to the natural, the other to the spiritual. The distinction is similar to that between Elohim and Yahweh: the former of which designates the eternal God, antecedent to all creation, and therefore, equally related to the whole universe; the latter, the self-existent God, subsequent to the creation of intelligent beings, and especially related to them, as the moral Governor, the Keeper of covenant, and the Performer of promise.

Jamieson-Fausset-Brown Bible Commentary

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.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

Gather yourselves together,.... This is repeated to hasten them, and to suggest that he had something of importance to make known unto them, which he chose to do, when they were together:

and hear, ye sons of Jacob, and hearken to Israel your father: these words are used and doubled to excite their attention to what he was about to say, and which is urged from the near relation there was between them.

Geneva Study Bible

Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

2. Assemble yourselves] This verse forms a kind of introduction to the main subject of the song.

and hear] The occurrence of the same Hebrew word for “hear” in the first clause, and for “hearken” in the second, is metrically a violation of the parallelism of Hebrew poetry. In English it is not apparent, as our rendering “hearken” avoids the repetition. Either “and hear” is a gloss, or another Hebrew word stood for “hearken.” Cf. Deuteronomy 32:1; Isaiah 1:10.

Jacob … Israel] The use of these proper names concurrently is frequent in Israelite poetry. Here it is evidence of the somewhat formal poetical prelude to the main song. Cf. Psalm 105:23. The names emphasize the national character of the oracle, which is put into the mouth of the patriarch, and has reference to the fortunes of the twelve tribes.

Pulpit Commentary

Verse 2. - Gather yourselves together, - the repetition indicates at once the elevation of the speaker's soul, and the importance, in his mind, of the impending revelation - and hear, ye sons of Jacob; and hearken unto Israel your father. The two clauses form a synthetic or synonymous parallel, numerous illustrations of which are to be found in the succeeding verses. Genesis 49:2

Keil and Delitzsch Biblical Commentary on the Old Testament

The Blessing. - Genesis 49:1, Genesis 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 Genesis 42:4, Genesis 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 (Genesis 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 (Genesis 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 (Deuteronomy 11:12; Isaiah 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 (Isaiah 2:2; Ezekiel 38:8, Ezekiel 38:16; Jeremiah 30:24; Jeremiah 48:47; Jeremiah 49:39, etc.: so also Numbers 24:14; Deuteronomy 4:30), like ἐπ ̓ ἐσχάτων τῶν ἡμερῶν (2 Peter 3:3; Hebrews 1:2), or ἐν ταῖς ἐσχάταις ἡμέραις (Acts 2:17; 2 Timothy 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 (Genesis 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.