Genesis 49:1-2 And Jacob called to his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.… 1. The predictions are partly explicable on natural grounds. Jacob's sagacity was sufficient to distinguish the germs of character already shown in his sons, and from thence he could foretell the results. Reuben's instability, for instance, was the result of a sensual character. The nomad, fierce life of the Simeonites and Levites was the natural consequence of a cruel disposition. 2. But there is a part of this remarkable chapter which we cannot so get over — the prediction of Zebulon's future locality by the seaside; of the descent of the Saviour from Judah — events both of which took place after the settlement in Canaan. Here we are plainly out of the region of things cognizable by sagacity, and have got into the sphere of the prophetic faculty. 3. Observe that five of these sons have their fortunes specifically told, and in detail; the rest generally. We divide the chapter, therefore, into these two divisions: I. THE FIVE SPECIFIC PROPHECIES. 1. The first of the specific prophecies is that respecting Reuben, and is in two divisions:(1) An enumeration of his original circumstantial advantages contrasted(2) with the destiny determined for himself by character. Learn, therefore — First, self-rule is the condition of influence and success. Rule thyself, thou rulest all. To subject appetites is not a very high achievement; but for him who has not attained that first, simplest step in Christian life excellence is impossible. 2. Next, learn how sin adheres to character. Years had passed since Reuben sinned. Probably he had forgotten what he had done. It was but a single act. But the act was not fixed to the spot which witnessed its performance. It went inwards, and made him irresolute, feeble, wretched, unstable. So with every sin, whether one of weakness or of violence, You are the exact result of all your past sins. There they are in your character. 3. The second and third of whom Jacob uttered his predictions were Simeon and Levi. They were charged with immoderate revenge. Observe, not revenge alone. "Cursed be their anger, for it was cruel" (ver. 7). Had they not felt anger, had they not avenged, they had not been men. That responsibility which is now shared between judge, jury, the law, and the executioner, was necessarily in early ages sustained alone by the avenger of blood. That instinct of indignation which is now regularly expressed by law was then of necessity expressed irregularly. I do not think they were to be blamed for doing the avenger's justice. But they slew a whole tribe. Now, the penalty which fell on them was of a very peculiar kind: "I will divide them in Jacob, and scatter them in Israel." This has a plain meaning in Simeon's case, for his tribe was weak, his territory divided. But in Levi's case the prediction is not so intelligible as a penalty. For Levi, though scattered in Israel, having no territorial allotment, was a peculiarly privileged tribe; they were chosen to be the tribe of priests. We consider this, therefore, as one of the many, many cases in which a penalty is by grace transmuted into a blessing. 4. Predictions respecting Judah. (1) His brethren should praise him. We should have expected him to be envied rather than praised by them. But there is a spirit which can disarm envy. It is that meekness which hides its own superiority, seems unconscious of it, and even shows that it feels more pain in surpassing than others can feel in being surpassed. Such persons may be superior and still praised — a rare and honourable peculiarity. "The meek shall inherit the earth." Earth's inheritance, its praise and its love, belong to such. (2) Next, Judah is put forward as the type of the Hebrew hero. He is represented under the similitude of a lion. "He stooped down, he couched as a lion, and as an old lion; who shall rouse him up?" (ver. 9.) It has been remarked, perhaps not idly, that the simile is a lion couchant, not rampant. Not the strength of the oppressor, but that of one strong in right, the majesty of defence: "who shall rouse him up?"(3) The third thing said respecting Judah brings us to the most difficult passage in Scripture: "The sceptre shall not depart," &c. (ver. 10). Shiloh, the Pacificator, or Prince of Peace. Much has been written to evade the difficulty which arises from the fact that there was no king in Israel when He came. But surely it is not needed. Ten tribes disappeared. Of the remaining two, both merged themselves in Judah; and the sceptre is only a figurative and poetical name for nationality. Israel's nationality, merged in Judah, lasted until Shiloh came. "Lion" — "Shiloh": the two harmoniously declare a truth. There is a strength of force; and there is another strength, the might and majesty of gentleness which is invincible through suffering, the glory of Him who is the Lion and the slain Lamb, the Lion because the Lamb. (4) The fourth prediction respecting Judah has reference to his temporal prosperity. His was to be a territory rich in vineyards and pastures (vers. 11, 12). 5. We now come to Joseph, the last of those five of whom we have a special prediction. Here the whole tone of Jacob's language changes. Specially observe two things:(1) An illustration in this blessing of the fulfilment and principle of the promise of the fifth commandment. Joseph's peculiarity was filial obedience; and his lot above his brethren was distinguished by worldly success and honour. He was the best governor Egypt had ever had. The two were, however, connected. In childish obedience he learned fitness for rule. He who can obey well is the only one who can well command. Self-reverence, self-knowledge, self-control — these three alone fit a man to be a ruler. (2) He had been "separate from his brethren" (ver. 26), and doubtless it was better for him, though an apparent disadvantage. Education and admixture with equals are two good things; but sometimes the deprivation of these things is better. II. GENERAL BLESSINGS ON THE SEVEN REMAINING SONS. Observe in all these different characters the true principle of unity. They were not lost in one undistinguished similarity, but each has its own peculiar characteristic: one made up of seamen, another of shepherds; one warlike, another cultivated; and so on. And yet, together, one. III. Finally, we have on all this chapter FOUR REFLECTIONS to make. 1. Jacob's spiritual character, as tested by his ejaculation, "I have waited for Thy salvation, O Lord" (ver. 18) — a religious ejaculation from the dying patriarch breathless and exhausted with speech. Our exact character is tested by our spontaneous thoughts. 2. See what is assumed in this personification of the tribes. Judah, Simeon, Levi, are taken as the type of the future career of their several tribes. Every man impresses his character on his descendants. Let us add that to the innumerable motives for abstinence from sin. 3. Think of this father's feelings as his family gathered round him. Over each of those children a mother's heart had bled and a father's heart rejoiced. Their very names contained the record of such feelings: "Reuben" — lo! a son. Yes; and, lo! there he is; and what has he become? Happy is it for Christian fathers now, that in looking round on their assembled children they cannot read the future as Jacob did, that they are not able to fix on each of their sons and say, This for God and that for sin. 4. Lastly, let us see something here that tells of the character of future judgment. Have you ever attended the opening of a will, where the bequests were large and unknown, and seen the bitter disappointment and the suppressed auger? Well, conceive those sons listening to the unerring doom. Conceive Reuben, or Simeon, or Levi listening to their father's words. Yet the day will come when, on principles precisely similar, our doom must be pronounced. Destiny is fixed by character, and character is determined by separate acts. (F. W. Robertson, M. A.) Parallel Verses KJV: And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. |
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