GEESIS 49 COMMETARY Edited by Glenn Pease PREFACE I quote many authors both old and new, and if any I quote do not want their wisdom shared in this way they can let me know and I will remove it. My e-mail is [email protected]ITRODUCTIO 1. Keith Krell, “Genesis 49 provides a sobering wakeup call to contemplate both our present and future life. In the first 28 verses of this chapter, we will be able to look on as Jacob gives his last words to his 12 sons. 5 All 12 of Jacob’s sons 6 regardless of their faithfulness have a future with God and are blessed by God. But only the faithful sons will have an inheritance in the land. The lesson is clear: The actions of believers determine their future blessings in God’s program. Also, the choices believers make today will affect their descendants for generations to come. 7 1. Introduction (49:1-2). Moses begins his account with these words: “Then Jacob summoned his sons and said, ‘Assemble yourselves that I may tell you what will befall you in the days to come . Gather together and hear, O sons of Jacob; and listen to Israel your father.’” 8 The expression “in the days to come” refers to the distant future, including the end of the age and millennium. 9 The double exhortation to give attention to Jacob’s words lays stress upon the importance of what he is about to say. His words are doubly important. 10 In many respects, this can be seen as a picture of that Day when the believer stands before Jesus Christ. So let me ask you, “Are you living for that Day to come?” Are you living for your Lord and for those descendants that will come after you? A believer’s works during this life significantly determine the extent of divine blessing he and his descendants will receive in the future. The words that we are about to read are not the spontaneous thoughts of a dying man, but the carefully prepared words of a prophetic poet. The purposes of Jacob’s prophetic words are: (1) to reveal the future; (2) to serve as a warning against sin; (3) to motivate us to godly living; and (4) to foreshadow the life and ministry of Jesus the Messiah. 2. Bob Deffinbaugh, “As a student in my senior year of seminary, I was required to write a thesis. I chose to write on the themes of the Exodus as they were employed in Isaiah 40-55 . During my Christmas break I was trying to put all the pieces together and complete the thesis. At one point I became totally lost in the project and, in the midst of all the particulars, lost sight of the purpose of my paper. Only after consulting with Dr. Waltke, the department chairman, did I regain my perspective and complete the thesis. I find biblical prophecy to be much the same for many Christians. There is a plethora of particulars, a mountain of minutia, which can overwhelm us and cause us to lose sight of the purpose of prophecy. Some Christians immerse themselves in the details of those “things to come” which comprise prophecy. They carefully chart out the future in even the most obscure and sketchy matters (so far as biblical revelation is concerned). And yet, while prophecy is a worthy matter for serious study and investigation, the details become an obsession while the weightier matters of godly living are brushed aside. In effect some Christians strain out
1. GE ESIS 49 COMME TARY Edited by Glenn Pease PREFACE I quote
many authors both old and new, and if any I quote do not want their
wisdom shared in this way they can let me know and I will remove
it. My e-mail is [email protected] I TRODUCTIO 1. Keith Krell,
Genesis 49 provides a sobering wakeup call to contemplate both our
present and future life. In the first 28 verses of this chapter, we
will be able to look on as Jacob gives his last words to his 12
sons.5 All 12 of Jacobs sons6 regardless of their faithfulness have
a future with God and are blessed by God. But only the faithful
sons will have an inheritance in the land. The lesson is clear: The
actions of believers determine their future blessings in Gods
program. Also, the choices believers make today will affect their
descendants for generations to come.7 1. Introduction (49:1-2).
Moses begins his account with these words: Then Jacob summoned his
sons and said, Assemble yourselves that I may tell you what will
befall you in the days to come. Gather together and hear, O sons of
Jacob; and listen to Israel your father.8 The expression in the
days to come refers to the distant future, including the end of the
age and millennium.9 The double exhortation to give attention to
Jacobs words lays stress upon the importance of what he is about to
say. His words are doubly important.10 In many respects, this can
be seen as a picture of that Day when the believer stands before
Jesus Christ. So let me ask you, Are you living for that Day to
come? Are you living for your Lord and for those descendants that
will come after you? A believers works during this life
significantly determine the extent of divine blessing he and his
descendants will receive in the future. The words that we are about
to read are not the spontaneous thoughts of a dying man, but the
carefully prepared words of a prophetic poet. The purposes of
Jacobs prophetic words are: (1) to reveal the future; (2) to serve
as a warning against sin; (3) to motivate us to godly living; and
(4) to foreshadow the life and ministry of Jesus the Messiah. 2.
Bob Deffinbaugh, As a student in my senior year of seminary, I was
required to write a thesis. I chose to write on the themes of the
Exodus as they were employed in Isaiah 40-55. During my Christmas
break I was trying to put all the pieces together and complete the
thesis. At one point I became totally lost in the project and, in
the midst of all the particulars, lost sight of the purpose of my
paper. Only after consulting with Dr. Waltke, the department
chairman, did I regain my perspective and complete the thesis. I
find biblical prophecy to be much the same for many Christians.
There is a plethora of particulars, a mountain of minutia, which
can overwhelm us and cause us to lose sight of the purpose of
prophecy. Some Christians immerse themselves in the details of
those things to come which comprise prophecy. They carefully chart
out the future in even the most obscure and sketchy matters (so far
as biblical revelation is concerned). And yet, while prophecy is a
worthy matter for serious study and investigation, the details
become an obsession while the weightier matters of godly living are
brushed aside. In effect some Christians strain out
2. eschatological gnats, while swallowing biblical camels. Few
would suppose that Genesis chapter 49 has much to say to the
Christian of the 20th century. The prophecies contained in this
text are related to the destiny of the descendants of Jacob. There
are, of course, messianic prophecies here, and that we find of
interest. But in addition to these we are given insight into the
purpose of all prophecy as we consider the purpose which these
prophecies had for the sons of Jacob and their descendants. Jacobs
sons, who were the recipients of these prophecies, would die in
Egypt. Like their forefathers, they would not live to see the
fulfillment of Gods promises in their lifetime. Why, then, did God
predict events which were beyond their lifetime? We may be able to
grant that these prophecies had meaning to those who first read
them from the pen of Moses. After all, these were the descendants
of Jacob, who would begin to realize the prophecies of their
forefather. But of what value were the words of Jacob to Rueben,
Simeon, Levi, and the rest? I would like to suggest that they were
of profit to them in precisely the same way that prophecy (yet
unfulfilled) is important to us. Let us first learn from the sons
of Jacob, and then consider the implications for ourselves.
Questions Which Provide the Key to this Passage You may not agree
with the answers which I find in this text, but I am convinced that
none of us will understand the passage without answering a few key
questions. (1) Did every detail of Jacobs prophecy come to pass? If
not, why not? (2) What purpose does this prophecy serve for the
sons of Jacob, since none of them will live to see the fulfillment
of them in Canaan? (3) What reasons did Moses have for recording
this conversation between Jacob and his sons? (4) Why did Reuben,
Simeon, and Levi receive a rebuke from their father for their
sinful actions, when Judah, just as great a sinner (chapter 38),
received the greatest blessing of all the sons, as he would be the
forefather of the Messiah? (5) What can we learn from these
prophecies? Observations Concerning the Prophecy of Jacob Regarding
His Offspring Before we give our attention to some of the details
of the prophecies of this passage, it would benefit us to look at
the passage as a whole. Several characteristics can be identified.
First of all, these are the last words of Jacob. The prophecy is
literally the final word of Jacob, spoken with his dying breath.
When Jacob finished charging his sons, he drew his feet into the
bed and breathed his last, and was gathered to his people (Genesis
49:33). The dying words of any man should not be taken lightly,
much less those spoken by a patriarch and recorded under the
superintendence of the Spirit of God. Second, this is poetry. We
might tend to think that a mans last words, spoken with great
effort, should be disorganized and difficult to follow. A look at
this passage in the ASV reveals that we are dealing with Hebrew
poetry, for the form is noticeably different from the preceding
pages. There are numerous indications that these final words of
Jacob were thought out carefully in
3. advance. Jacobs words are ones that have been carefully
planned and probably rehearsed. Third, this is more than poetry, it
is prophecy. While the form is poetry, the substance is prophecy.
Jacobs words reveal things to come for his descendants. As a
rule,104 the prophecy is general. It is not intended to spell out
the future for Jacobs sons as individuals, but as tribal leaders.
The future which is foretold is the future of the nation as
manifested in the twelve tribes (cf. verse 28). ormally the
prophecy will not speak of a particular place,105 nor of a certain
person,106 nor of a specific point in time,107 but of the character
and disposition of the various tribes throughout their history.
This forewarns us that we must be careful to look for fulfillment
which is too specific. Fourth, the words spoken by Jacob are a
blessing: All these are the twelve tribes of Israel, and this is
what their father said to them when he blessed them. He blessed
them, every one with the blessing appropriate to him (Genesis
49:28). All the sons of Jacob were blessed in that they were to be
a part of the nation Israel. All would enter into the land of
Canaan and have an inheritance there. Some would certainly receive
a greater blessing than others. Even those who were rebuked by
Jacob and whose future was portrayed as dismal were blessed, as we
shall point out later. Fifth, the future which is foretold is not
independent of the past, but an extension of it. Moses told us that
every one of the sons was given the blessing appropriate to him
(verse 28). As we think our way through these blessings of Jacob we
find that each of them was related to the past. The blessings of
Reuben, Simeon, and Levi, were based upon the sins which they had
committed in the past. Joseph, on the other hand, had been bitterly
attacked, but had remained faithful (verses 23-24). Others found
their blessings related to the name they had been given at their
birth. Judah, derived from the Hebrew root, to praise (cf. 29:35),
is now prophesied to be praised by his brothers (49:8). Dan whose
name seems to be the participle meaning to judge (cf. 30:6), is
foretold that he will judge his People (49:16). Prophecy, then, is
not detached from history, but an extension of it into the future.
3. H. C. Leupold, Jacob concludes his life in a manner worthy of
the patriarchs, among whom he stands as one fully deserving this
honour. Other saints of God are presented in the Scriptures as
having spoken a blessing before their end. In this class are Isaac
(Ge 27), Moses (De 33), Joshua (Jos 24), Samuel (1Sa 12). What is
more natural than that a saint of God departing this life should
desire to lay a blessing upon the head of those whom he leaves
behind! Upon closer study this blessing of Jacob stands revealed as
a piece of rare beauty. Lange has summarized the elements of poetic
excellence as "rhythmical movement, a beautiful parallelism of
members, a profusion of figures, a play upon the names of the sons,
other instances of paronomasia, unusual modes of expression, a
truly exalted spirit, as well as a heartfelt warmth." It seems but
natural to us that a man of Jacobs energy of mind and character
should have cast his thoughts into a mold of fine poetic beauty in
order to make his utterances the more clear-cut and also the more
easily remembered. They who have a mean conception of the
patriarchs as being prosy and trivial characters, standing on a low
level of faith and godliness, are inclined to take offense at so
noble a production and to pronounce apodictically that Jacob could
not have been its author. But before we reckon with the weaknesses
of the critical position, we shall set forth a few other features
of this blessing that contribute to a correct understanding of it.
The sequence of the names is readily understood. The six children
of Leah are mentioned first, though it is not clear why Zebulon,
the sixth, should be mentioned before Issachar, the fifth.
Then
4. come the four sons of the handmaids, though the two sons of
Zilpah, Asher and Gad, are inserted between the two sons of Bilhah,
Dan and aphtali. Lastly come Rachels children, Joseph and Benjamin.
Another observation is in order on this matter of grouping. Among
the first six Judah definitely stands out by receiving a much more
substantial blessing than the rest. His is the pre- eminence in
point of leadership. Among the last six Joseph excels by virtue of
his blessing, although his is the pre-eminence in the matter of
possession. Joseph is blessed by including Ephraim and Manasseh in
one. The distinction between these two sons of his was taken care
of in the preceding chapter. Some question whether this poem should
be designated as a blessing; they emphasize v. 1, "that I may tell
you that which shall befall you in the latter days." They would
prefer to label it prediction or perhaps prophecy. Yet v. Ge 49:28,
rightly construed, labels the words spoken by the patriarch a
"blessing." So if the Scriptural estimate is at all normativeand
for us it is absolutewe have here both blessing and prediction, or
a prophetic blessing. This claim is by no means impaired by the
fact that four of the sons must hear words spoken that involve a
censure, in fact, in the case of the first three sons a severe word
of censure. Issachar (v. Ge 49:15) gets a milder rebuke. The entire
problem, however, is viewed in the wrong light if it is claimed
that certain sons were cursed. Reuben is censured (v. Ge 49:4).
Simeons and Levis anger is cursed (v. Ge 49:7) not they themselves.
And rightly considered, these criticism are blessings in disguise,
for they point out to the tribes involved the sin that the tribe as
a whole is most exposed to and against which it should be
particularly on its guard: Reuben against moral instability and
licentiousness; Simeon and Levi against hot-headed violence;
Issachar against indolence. Yet, for all that, not one of the
tribes is removed from the concord of blessings laid upon the rest,
for the blessings laid upon some redound to the welfare of all the
rest. The blessed land is denied to none. The benefits of the
covenant of the Lord in which all stood are cancelled for none. The
dying father recognized that what some needed was not further gifts
but restraint in the use of what they already possessed. From the
human point of view another matter must be stressed. The father had
long observed his sons and knew them perhaps better than they knew
themselves. In a pithy final word he gives to each man the counsel
that he needed most. Upon this natural foundation the Spirit of God
builds up and helps Jacob to foretell in a number of instances how
the tribal development tends in the future. So with a fine mixture
of council and encouragement the father speaks a word that the sons
from the very outset value as a divinely inspired oracle. A godly
mans oracles are very potent prayers made according to Gods heart
and answered by Him. We can, therefore, hardly agree with those who
stress the improbability of a decrepit old mans being able to utter
thoughts so clear-cut and virile. We know of two possibilities:
first, mans intellect may grow feeble and decay before his end;
secondly, men have been known to retain full possession of their
faculties, in fact, to have their powers of mind and heart at the
keenest point of development just prior to their end. Jacob happens
to belong to the second class. Some have found fault with the fact
that no judgment is pronounced on religious conditions in the
course of these last words of Jacobkein Urteil ueber die
religioesen Verhaeltnisse Dillmann. Such a criticism is rather wide
of the mark. That is not what Jacob set out to offer. He says (v.
1) that he proposes to tell his sons what would befall them in the
latter days. From another point of view this is also a blessing (v.
Ge 49:28). A man can hardly be criticized for not having said what
he did not aim to say. The critical position in regard to these
words of Jacob is well known. With almost united mind and voice the
critics hold that these are not words of Jacob, at least not in
their present form. Instead, the words are relegated to the time of
the Judges, perhaps the latter portion of that age.
5. It is claimed that the whole chapter indubitably reflects
this later age, and that it received its present shape and form
perhaps no later than the days of David and Solomon. A few notable
exceptions are still to be found: Hengstenberg, Keil, Delitzsch,
Whitelaw, Koenig (with reservations), Strack still have the courage
to hold that the words are Jacobs. However, it must be remembered
that certain presuppositions condition the critical attitude. In
the first place, actual prophecy or prediction as such is regarded
as virtually impossible. In the second place, the patriarchs are
without good grounds regarded incapable of so significant an
utterance. Thirdly, some men are obsessed with the idea of denying
outstanding productions like this poem to outstanding characters
and of ascribing them to insignificant, obscure and usually unknown
authorsa strange course of procedure. Then we should yet note a
fatal weakness of the critical contention: Levi is spoken of in
terms of an inferior position, which actually was his in the
earlier days and which constituted a disadvantage and in a sense a
reproof of the tribe. But this situation underwent a radical change
in Moses day, when Levi rallied to the cause of the Lord (Ex
32:25-28), redeemed itself from disgrace, and advanced to a
position of honourable and blessed dispersion among the tribes of
Israel. Jacobs words (v. Ge 49:5-7) reflect the earlier situation
and would not be the statement of the case for the Age of the
Judges. When, then, some critics (Land mentioned by Skinner)
"distinguish six stages in the growth of the song," that must be
regarded as the type of proof that covers up deficiency of sound
logic by bold assertions, none of which are susceptible of proof.
Keil has very properly reminded us that the thing that actually
appears in the song of blessings is "not the prediction of
particular historical events" but rather a "purely ideal
portraiture of the peculiarities of the different tribes." This is
a point that must be borne in mind continually. Critics make of
these generalized statements specific allusions to particular
events or situations and so gain ground for their type of
interpretation, which sees the Age of the Judges reflected again
and again. One last point of view is not to be lost sight of this
blessing was one of the things Israel needed to guide its course
through the dark days to be encountered during the stay in Egypt. A
blessing like this was a spiritual necessity. By the use of it men
of Israel could look forward to the blessed time when the tribes
would be safely established in the Promised Land, every tribe in
its own inheritance. Without words like this and Ge 15:12-14 Israel
would have been a nation sailing upon an uncharted sea. This
chapter was a necessity for Israels faith during the days of the
bondage in Egypt. We mention perhaps the strangest of exegetical
curiosities, the interpretation of Jeremias (Das Alte Testament im
Lichte des alten Orients) which makes of the twelve sons of Jacob
in this blessing the twelve signs of the Zodiac. To arrive at this
result he reconstrues a number of these signs, deliberately changes
portions of the Hebrew text, and discovers allusions so subtle and
remote that only a very few ork and Zimmern Lepsius, e. g. have
ventured to follow him. But even if his construction should be
correct, to what purpose would the chapter have been written? Men
such as Jeremias would say: these are Israels astral myths. We
cannot substitute such vague reconstructions for the sound
purposeful meaning that a sober exegesis knows to be the true sense
of the Scriptures. Several types of figures are found in this
chapter, especially comparisons or metaphors. Judah is a lion;
Issachar, an ass; Dan, a serpent; aphtali, a hind; Benjamin, a
wolf. Yet not one of these comparisons of itself involves anything
derogatory. Least of all have they any reference to a totemistic
state of religion through which the tribes are said to have passed
earlier in their history.
6. There are many more minor problems relative to this
blessing, but we have touched upon all that are essential to a
correct understanding of it and have shown the fallacy of at least
the major misconstructions that are put upon it. 4. Here are a few
observations on Jacob's blessings in Gen 49. I don't know what the
implications are; these are simply observations on the imagery and
rhetoric of the different blessings. 1) The contrast between the
rhetoric of curse and the rhetoric of blessing is striking. Reuben,
Simeon, and Levi all receive curses because of their sins, and the
curses are phrased in sharp, straightforward, non-imagistic and
unpoetic language. There are a few metaphors (Reuben is "unstable
as water"), but mainly it is simply a literal description of what
they did and of what will happen to them. By contrast, the
blessings drip with rich imagery. 2) In particular, the blessings
often describe the sons of Israel by metaphorical comparisons to
animals. "Judah is a lion's whelp" (v 9); "Issachar is a strong
donkey" (v 13); "Dan shall be a serpent in the way" (v 17); "
aphtali is a doe let loose" (v 21); "Benjamin is a ravenous wolf"
(v 27). 3) The blessing of Joseph is unusual in a couple of
respects. First, instead of animal imagery, Joseph is described in
terms of vegetable imagery: "Joseph is a fruitful bough, a fruitful
bough by a spring; its branches run over a wall" (v 22) - clearly a
garden-paradise image. Second, though, much of the blessing is
fairly literal; especially in vv 25-26 the description of blessings
is straightforward. In other words, the rhetoric of the blessing of
Joseph is in some ways closer to the rhetoric of the curses at the
beginning of the chapter. (Some of the other blessings are more
literal too EZebulun [v 13], Gad [v 19], and Asher [v 20].) posted
by Peter J. Leithart on Tuesday, July 06, 2004 at 08:58 AM 5. Micah
Gimple, When Jacob blesses all of his children before his death, he
personalizes each statement according to the character of each
individual son. According to the Abarbanel, a leading philosopher
and scholar of Spanish Jewry at the time of the expulsion, Jacob
was trying to determine the greatest potential for each son and, in
particular, which of them should lead the family and nation in the
future. Based on the narrative throughout G enesis, the most
obvious choice and the most qualified for the job would be Joseph.
It is therefore surprising to find that Judah is selected to be the
leader of the nation and the progenitor of royalty. Does Judah have
greater potential to lead the nation than Joseph? ot only has Jacob
watched Joseph successfully rule over Egypt for the past seventeen
years, Jacob also remembers Joseph's dreams which described almost
prophetically Joseph's future role as leader over his entire
family. Of course, Joseph exhibited certain characteristics which
would hamper his ability to lead by incorrigibly inciting his
brothers to jealousy. But other attributes far outshine that
blemish on his rsum. Joseph's completely forgiving his brothers for
having sold him into slavery should have neutralized the brothers'
jealousy. Moreover, Joseph had lived in a foreign country, without
any Jewish family at all, for over twenty years, yet his sterling
character was not tarnished and his passion to return to the land
of Israel had motivated his every decision. It seems Joseph had
proved his ability to lead the family, so why did Jacob
7. overlook Joseph when determining who should be the future
leader of the Jewish people? Furthermore, what attribute did Jacob
see in Judah that demonstrated Judah's potential in leading his
brothers? After all, it was Reuben who initially suggested sparing
Joseph's life at the time of the sale. Moreover, it was Judah who
exercised poor judgment in his episode with Tamar several Torah
portions ago. evertheless, Jacob blesses Judah and testifies, "The
scepter shall not depart from Judah, nor the ruler's staff from
between his feet; so that tribute shall come to him and the homage
of his peoples be his" (Genesis 49:10). The question is, therefore,
two-fold: Why was Joseph not chosen to lead the nation after having
proven his abilities so magnificently, and what did Jacob see in
Judah that showed Judah's potential to successfully lead the
nation? Although Joseph ruled Egypt perfectly, his perfection in
ruling Egypt was his weakness. Joseph was too good. Having never
made a mistake, he never needed nor had the opportunity to admit a
fault. Every successful leader must recognize the capacity to err.
To his credit, Joseph rose in stature until he was second only to
Pharaoh. Joseph is even described as "a father to Pharaoh, master
of his entire household, and ruler over the entire land of Egypt"
(ibid. 45:8). However, an ideal ruler is someone who, upon making a
mistake, admits his error and tries to correct the problem. Joseph
never demonstrated this ability to err and admit his mistake. But
Judah did. In the episode with Tamar, the moment Judah understood
all the events of the story, he immediately confessed: "She is more
righteous than I am" (ibid. 38:26). To accept responsibility for a
mistake defines the capacity to lead. In fact, many years later
this character trait determined who the king of Israel should be.
Based on this attribute, the kingship fell from one and was
retained by another. Saul, the first king of Israel, failed to obey
Hashem's command to obliterate the entire nation of Amalek by
sparing the life, albeit temporarily, of their king. When the
prophet Samuel confronted Saul with this blatant disregard of a
divine command, Saul initially challenged: "But I did obey Hashem"
(I Samuel 15:20). Only subsequently, after Samuel's rebuke, did
Saul accept responsibility for his error. Because Saul showed an
inability to admit his guilt, Hashem retracted the kingship form
Saul. However, when David, a descendant of Judah, was confronted by
the prophet athan about his mistake with Uriah and Bathsheba,
without hesitation David lamented, "I stand before Hashem guilty"
(II Samuel 12:13). Greatness lies not in being perfect, but in the
capacity to recognize not being perfect. Judah and David share this
admirable trait and are, therefore, fitting to be king. Only from a
person with such sensitivity and humility does Jacob hope, "The
scepter shall not depart from Judah." Jacob Blesses His Sons 1.
Then Jacob called for his sons and said: Gather
8. around so I can tell you what will happen to you in days to
come. 1. Barnes, 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. 2. Clarke, 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 ewton 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
9. 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! 3. Gill, And Jacob called upon his
sons,.... Who either were near at hand, and within call at the time
Joseph came to visit him, or if at a distance, and at another time,
he sent a messenger or messengers to them to come unto him: and
said, gather yourselves together; his will was, that they should
attend him all together at the same time, that he might deliver
what he had to say to them in the hearing of them all; for what he
after declares was not said to them singly and alone, but when they
were all before him: that I may tell you that which shall befall
you in the last days; not their persons merely, but their posterity
chiefly, from that time forward to the coming of the Messiah, who
is spoken of in this prophecy, and the time of his coming; some
things are said relating to temporals, others to spirituals; some
are blessings or prophecies of good things to them, others curses,
or foretell evil, but all are predictions delivered out by Jacob
under a spirit of prophecy; some things had their accomplishment
when the tribes of Israel were placed in the land of Canaan, others
in the times of the judges, and in later times; and some in the
times of the Messiah, to which this prophecy reaches, whose coming
was in the last days, Heb_1:1 and achmanides says, according to the
sense of all their writers, the last days here are the days of the
Messiah; and in an ancient writing of the Jews it is said (x), that
Jacob called his sons, because he had a mind to reveal the end of
the Messiah, i.e. the time of his coming; and Abraham Seba (y)
observes, that this section is the seal and key of the whole law,
and of all the prophets prophesied of, unto the days of the
Messiah. 4. Henry, A general idea is given of the intended
discourse (Gen_49:1): 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 (Gen_49:2): Hearken to Israel your
father; let Israel, that has prevailed
10. with God, prevail with you. ote, 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, Pro_4:1. 5. K&D,
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 ( for , 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 ( , lxx), and not merely at some future time. , the
opposite of , signifies the end in contrast with the beginning
(Deu_11:12; Isa_46:10); hence 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 um_24:14; Deu_4:30), like (2Pe_3:3;
Heb_1:2), or (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
11. 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. ot 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. 6.
Calvin, 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. ow, 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
12. Church. ow, 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,194194 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
13. 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 together195195
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 Clarkes Commentary, and to
Caunters 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. ow, 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. 7. Leupold, For "summoned" the Hebrew says, "he
called unto" them. This is meant in the sense of dispatching
messengers to gather them together. There is a definite
consciousness on the old fathers part that he like other old men of
God is being granted special insight in reference to his sons
lives, the knowledge of which can be a substantial blessing to
them. Jacob never saw more clearly and never spoke more truly. We
have here more than pia desideria, "pious wishes." The solemn
formal announcement on the fathers part also indicates that he is
clearly aware of the fact that he is about to pronounce substantial
blessings. Besides, these words are to be common property heard and
known by all. Each brother is to profit by what the other hears and
receives. "Befall" yikra for yikrah a common exchange of the verbs
of these two classes (G. K. 75 rr). Much depends on the right
evaluation of the expression "in the end of the days." So we have
translated quite literally beacharth hayyamm. Koenig says very
generally in der Folgezeit, "in coming days." Luther was content
with the general phrase in kuenftigen Zeiten, "in future days." A.
V. uses too strong an expression, "in the last days," laying itself
open to the criticism that
14. much of what Jacob foretells does not lie at the end of
time. Literally, of course, acharth is "the latter part" (B D B).
Some make the expression refer merely to the future, but that is
made impossible by the literal meaning, "the latter part." Others
construe in a fanciful way, contending that it runs up to the end
in so far as an individual may see in the direction of that end,
some seeing much farther than others. Most interpreters are ready
to concede that the Messianic age is involved in some passages
where this expression occurs and that it, therefore, in those
passages bears a Messianic connotation. K. W. will allow this to be
the case from Isa 2:2 onward. That is the attitude of the majority
of expositors. But, as we hope to demonstrate, the Messianic future
is very definitely in this chapter. Consequently, from the very
first instance of its use as well as in all others the phrase
points to the future, including the Messianic future. But it points
not to this only but to any preceding part of the future as well,
as long as this future is covered by Gods promises and is a part of
the divine developments culminating in the days of the Messianic
age. This meaning holds good also for u 24:14; De 4:30; 31:29, as
well as for the later prophetic passages. Consequently Keil says
correctly, on the one hand: This phrase "in prophetic language
denotes not the future generally but the last future, the Messianic
age of consummation"; and adds, on the other hand: "It embraces the
whole history of completion which underlies the present period of
growth. " ow as far as Jacob himself was concerned, the first
instance of fulfilment naturally was the occupation of Canaan by
the tribes descended from his sons. As far as Israel as a nation
was concerned, that was the first thing to be realized. We need not
wonder greatly that his blessing speaks very largely in terms
dealing with this first fulfilment. To see this first word realized
would serve as a pledge for the realization of all things that God
might yet be pleased to reveal and to do. Perspective, as far as
time is concerned, was not in evidence in prophetic words.
Revelation presents all the elements of the future in its
prediction without troubling to reveal the time intervals that may
come between the events foretold. This explains how Jacob can see
in one picture the occupation of Canaan and the Messiahs kingdom
but hardly anything that lies in between. Dillmann makes an
unwarranted statement in reference to this phrase: he claims that
it was customary in the age of the prophets; therefore it must have
been added by some narrator living in that age. Proof for such a
claim is not adduced and cannot be. We must also take issue with
the question whether it is Jacob who pronounces this blessing or
not. For us the question is permanently settled by the statement,
perfectly clear in itself "Jacob said." The statements of v. Ge
49:6,7 b and Ge 49:10 are supposed to demonstrate that it was not
Jacob who spoke, for these verses seem to move in terms of the
later tribes. Quite so. But it is Jacob thinking in terms of the
tribes descended from himnot at all an unnatural thing, seeing he
knew he was to develop into a number of tribes. But the critics
claim that some writer of the Age of the Judges sought to recall
the tribes that were fast disintegrating and losing their spiritual
heritage, and to make his appeal more effective the writer assumed
the name of the venerable Jacobthis literary assumption does not
strike us as particularly effective. It is far from convincing. We
fail to see how a message cast into such a form could exert any
particularly salutary influence. 2. Assemble and listen, sons of
Jacob; listen to your father Israel.
15. 1. Gill, 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 2. Henry, The preface to the
prophecy, in which, 1. The congregation is called together
(Gen_49:2): 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 3. Leupold, At this
point the poem proper begins, as is indicated by the parallelism of
structure. In substance v. 1 is repeated, in so far as the sons are
bidden to gather round their father. The added feature of the verse
is the double summons to "hearken." Good sons would in any case be
ready to do that. The fathers double exhortation grows out of the
knowledge that his words will be doubly precious, since they voice
his own best counsel as well as wisdom imparted by Gods Holy
Spirit. For no man ever yet by the cleverness of his own ingenuity
foretold future developments in the kingdom of God. That Jacob is
thus speaking in a double capacity is further indicated by the two
names he uses, "Jacob," the name of the man naturally clever and
ambitious, and Israel, the name of the new man who had submitted to
Gods leadings, had prevailed in prayer, and had been content to go
as God led when native human ingenuity had failed. 3. Reuben, you
are my firstborn, my might, the first sign of my strength,
excelling in honor, excelling in power. 1. Barnes, Reuben, as the
first-born by nature, has the first place in the benedictory
address. My might. In times and places in which a mans right
depends on his might, a large family of sons is the source of
strength and safety. The excellency of dignity, and the excellency
of power - the rank and authority which belong to the first-born.
Boiling over as water. That which boils over perishes at the same
time that it is pernicious. This is here transferred in a figure to
the passionate nature of Reuben. Thou shalt not excel. There is
here an allusion to the excellency of dignity and power. By the
boiling over of his unhallowed passions Reuben lost all the
excellence that primogeniture confers. By the dispensation of
Providence the double portion went to Joseph, the first-born of
Rachel; the chieftainship to Judah; and the priesthood to Levi. The
cause of this forfeiture is then assigned. In the last sentence the
patriarch in a spirit of indignant sorrow passes
16. from the direct address to the indirect narrative. To my
couch he went up. The doom here pronounced upon Reuben is still a
blessing, as he is not excluded from a tribes share in the promised
land. But, as in the case of the others, this blessing is abated
and modified by his past conduct. His tribe has its seat on the
east of the Jordan, and never comes to any eminence in the
commonwealth of Israel. 2. Clarke, 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
1Ch_5:1. 3. Gill, Reuben, thou art my firstborn,.... Jacob
addressed himself to Reuben first, in the presence of his brethren,
owned him as his firstborn, as he was, Gen_29:31 did not cashier
him from his family, nor disinherit him, though he had greatly
disobliged him, for which the birthright, and the privileges of it,
were taken from him, 1Ch_5:1. my might, and the beginning of my
strength; begotten by him when in his full strength (z), as well as
the first of his family, in which his strength and glory lay; so
the Septuagint, "the beginning of my children"; and because he was
so, of right the double portion belonged to him, had he not
forfeited it, Deu_21:17. Some versions render the words, "the
beginning of my grief", or "sorrow" (a), the word "Oni" sometimes
so signifying, as Rachel called her youngest son "Benoni", the son
of my sorrow; but this is not true of Reuben, he was not the
beginning of Jacob's sorrow, for the ravishing of Dinah, and the
slaughter and spoil of the Shechemites, by his sons, which gave him
great sorrow and grief, were before the affair of Reuben's lying
with Bilhah: the excellency of dignity, and the excellency of
power; that is, to him of right belonged excellent dignity, power,
and authority in the family, a preeminence over his brethren, a
double portion of goods, succession in government, and, as is
commonly understood, the exercise of the priesthood; and so the
Targums interpret it, that he should, had he not sinned, took three
parts or portions above his brethren, the birthright, priesthood,
and kingdom. Jacob observes this to him, that he might know what he
had lost by sinning, and from what excellency and dignity, grandeur
and power, he was fallen. 4. Henry, The prophecy concerning Reuben.
He begins with him (Gen_49:3, Gen_49:4), 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. ow according to the method of
degrading, 1. Jacob here puts upon him the ornaments of the
17. birthright (Gen_49:3), 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. 5. K&D 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). ( : elevation, the
dignity of the chieftainship; , the earlier mode of pronouncing ,
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. : 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 of the Samaritan, and or
efferbuisti, aestuasti of the Sam. Vers., of the lxx, and of Symm.
is to be explained by : have no pre-eminence. His crime was, lying
with Bilhah, his father's concubine (Gen_35:22). 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. 6.
Keith Krell, Jacobs three oldest sons are disinherited for their
unfaithfulness (49:3-7).11 In this section we learn that
uncontrolled passions lead to personal and family ruin. Jacob
begins with his oldest, in 49:3-4: Reuben, you are my firstborn; my
might and the beginning of my strength, preeminent in dignity and
preeminent in power. Uncontrolled as water, you shall not have
preeminence, because you went up to your fathers bed; then you
defiled ithe went up to my couch. Jacob affirms that Reuben holds a
special place in his heart by virtue of the fact that he was the
firstborn. The firstborn son normally had two rights. First, he
became the leader of the family, the new patriarch. Second, he was
entitled to a double share of the inheritance. But Reuben was not
to receive this blessing because he is uncontrolled as water. The
Hebrew word translated uncontrolled means reckless or
destructive.12 The picture is of water that floods its banks and
goes wildly out of control. The metaphor, which literally means
something like boiling over like water, suggests a certain seething
of lust, an unbridled license. The result is an evaluation of
Reuben that pointed to wildness and weakness, an undisciplined
life.13 The sins of the past have disqualified him from blessing in
the future. If you recall, after Rachel died Reuben slept with
Rachels servantthe mother of his brothers Dan and aphtali
(35:22).
18. All the text tells us is that Jacob heard about it. We dont
know for certain why Reuben did this.14 This incident happened 40
years ago. Reuben, the firstborn, should have received a double
portion of the inheritance. He should have been the leader among
his brothers. He, above all his brothers, should have been the one
to defend his fathers honor, not defile it. But his one act of
indulgence robbed him of his privileges as the firstborn. Like King
David after him, he paid a terrible price for a night of pleasure.
All the potential in the world wont benefit you if you dont develop
self-control, especially in the area of sexual temptation. Satan
has plenty of time to wait for you to fall. He just sets his traps
and bides his time. Eventually, he knows that hes going to trip you
up. You may be preeminent in dignity and power. But if youre as
uncontrolled as water, its only a matter of time until your
potential is swept away by the flood of lust. You may have
tremendous potential in the Lord. But youve got a habit of flowing
downstream with lustful thoughts. Its all in your head at this
point. o one else knows and no one has gotten hurtyet. But, great
gifts are worthless without godly character. I know many gifted
pastors who are out of the ministry because they did not judge
their lust. If you arent learning to take every thought captive to
the obedience of Jesus Christ, its only a matter of time before
your great potential is ruined by reckless lust.15 Reuben provides
a gripping illustration that the passion of uncontrolled lust leads
to ruin. True to Jacobs prophecy, the Reubenites never produced a
leader of any kind for Israel. They never entered the Promised Land
( um 23). They built unauthorized places of worship (Josh
22:10-34). About no other tribe do we know so little as about
Reuben. The tribe produced no significant man, no judge, no king,
and no prophet. From this first oracle, the teaching is clear that
the behavior of one individual affects the destiny of his
descendants.16 Jacob now moves on to his next two sons 7. Calvin,
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 fathers 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 mothers womb, is gone and vanished away. The noun (), 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,
19. 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. 8. Leupold, The father cannot forget that
Reuben is his "firstborn," nor all the fine hopes that attached
themselves to him. The father multiplies himself and grows strong
through his children. Therefore the first-born may well be regarded
as a pledge of what the others yet to come may achieve together
with him. He may, therefore, well be designated "my strength (koch)
and the beginning of my might" (ni). This latter expression,
"beginning of might," is on several other occasions used in the
Scriptures in reference to the first-born: De 21:17; Ps 78:51;
105:36. For, surely, with all purity we may make the assertion that
manly strength best displays itself in procreation. More dignity
still may be ascribed to the first-born, for truly in a sense it
was divine providence that ordained that a certain one be the
first-born among the children of a man. Universal customs and the
law itself to an extent at least recognize this distinction. Among
the chosen people such a dignity is not lost. If anything, it is
like all good things enhanced in value by being found in the
kingdom, Jacob expresses this thought by designating Reuben as "the
pre- eminence of dignity and the pre-eminence of power." Yther,
here rendered "pre-eminence" could have been rendered equally well
as "superiority, excellency" (B D B). Seeth is the construct
infinitive from nasa, which means "to lift up," "to bear." From the
great variety of meanings possible from this root "dignity" seems
best suited to the context. Luther, following the Vulgate, arrived
at a similar meaning, using the idea of nasa in so far as it is
also used for offering up sacrifices; so Luther renders der Oberste
im Opfer, "the leader in sacrifice." Yet the A. V.s rendering has
more to commend it. In any case, Reubens dignity and honour due to
his being the first-born are strongly set forth in this verse. The
rendering "excessively proud and excessively fierce" is
grammatically possible but conflicts with whatever else we know
about Reuben. The criticism and the reproof are confined to the
next verse. 4. Turbulent as the waters, you will no longer excel,
for you went up onto your fathers bed, onto my couch and defiled
it.
20. 1. We read of his folly in Gen. 35:22. It was a brief
incident, yet it had long range consequences for himself and his
family. He robbed them of a special place in God's plan for the
future, and all for a quick roll in the hay. Sex is a powerful
force for good or evil, and he used it for evil for a momentary
pleasure with forbidden fruit. He gets the first blast rather than
the first blessing. 2. Clarke, Pouring out like the waters - This
is an obscure sentence because unfinished. It evidently relates to
the defilement of his fathers couch; and the word 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, um_1:21; and was among the first that were
carried into captivity, 1Ch_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, ( 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. 3. Gill, Unstable as water,.... Which is not to be
understood of the levity of his mind, and his disposition to hurt,
and the impetuous force of that breaking forth like water, and
carrying him into the commission of it; but rather of his fall from
his excellency and dignity, like the fall of water from an high
place; and of his being vile, mean, and contemptible, useless and
unprofitable, like water spilled on the ground; and of his weak and
strengthless condition and circumstances, being deprived of the
prerogatives and privileges of his birthright, and having lost all
his honour and grandeur, power and authority. The word in the
Arabic language signifies (b) to be proud and haughty, to lift up
one's self, to swell and rise like the turgent and swelling waters:
but though he did thus lift himself, yet it follows: thou shall not
excel; not have the excellency of dignity and power which belonged
to him as the firstborn; the birthright and the double portion were
given to Joseph, who had two tribes descending from him, when
Reuben had but one; the kingdom was given to Judah, and the
priesthood to Levi, as both the Targums of Jonathan and Jerusalem
observe: as he did not excel his brethren in honour and dignity, so
neither in wealth and riches, nor in numbers; see Deu_33:6 where
the word "not" is wrongly supplied; nor in his share in the land of
Canaan, his posterity being seated on the other side of Jordan, at
their request; nor did any persons of note and
21. eminence spring from his tribe: because thou wentest up to
thy father's bed, then defiledst thou it; referring to his incest
with Bilhah, his father's concubine wife, Gen_35:22 which, though
done forty years ago, was now remembered, and left an indelible
spot on Reuben's character, and his posterity: he went up to my
couch: turning himself to his other sons, to take notice of the
crime, as very abominable and detestable; affirming the truth of
it, and speaking of it with some vehemency, his affections being
moved; and it may be could not bear to look at Reuben, but turned
himself to his brethren; though he had forgiven the sin, and very
probably Reuben had repented of it, and had forgiveness of God,
which he might have, though in some sense vengeance was taken on
this sinful invention of his, Psa_99:8. There are various senses
given of this phrase; some, as Aben Ezra, "my bed departed from
me"; that is, he departed from his bed; or, as Kimchi (c), "it
ceased to be my bed"; he left it, he abstained from the bed of
Bilhah upon its being defiled by Reuben: and others separate these
words, and read , singly, "it went up" (d); either the excellency
of Reuben went up, vanished and disappeared like smoke; or, as Ben
Melech connects it with the beginning of the verse, "unstable as
water", giving the sense, "it", the inundation of water, "ascended"
and prevailed over thee; as waters ascend, meaning his lust
ascended, and got the prevalence over him; but the accents will not
admit of such a separation of the words; it is best to understand
them in the first sense. As to the manner of the expression, of
going up to a bed, it may be observed, that not only their beds in
those times might be raised higher than ours, but that they were
placed in an higher part of the room, and so there was an ascent to
them: and Dr. Shaw (e) says this is the custom of the eastern
people to this day,"at one end of each chamber there is a little
gallery, raised three, four, or five feet above the floor, with a
balustrade in the front of it, with a few steps likewise leading up
to it, here they place their beds.'' 4. Henry, He then strips him
of these ornaments (Gen_49:4), 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. o 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,
Gen_42:22. 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. ote, 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. ote, 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 went est 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. ote, 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, Pro_6:32, Pro_6:33. Let us never do evil,
and then we need not fear being told of it. 5. Calvin, Unstable as
water. He shows that the honor which had not a good conscience for
its
22. 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 (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 Calvins version is,
Thy velocity was like that of water, thou shalt not excel: because
thou wentest up into thy fathers couch, then thou pollutedst my
bed, he has vanished. This gives the patriarchs 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. Calvins 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 fathers bed, had flowed away and become extinct. For to expound
the expression concerning the bed, to mean that it ceased to be
Jacobs conjugal bed, because Bilhah had been divorced, is too
frigid. 6. CRISWELL, Then he tells him why, and reminds him of a
dark, unthinkable compromise in the life of Reuben, when he went to
bed with one of the concubines of his father, an impossible breach
of a son, of a wonderful and godly man. So when he says to him,
Thou shalt not excel, this first child of Jacob and Leah, there's
not anything ever that ever comes out of Reuben, nothing at all.
Thou shalt not excel. There's no judge, there's no prophet, there's
no prince, there's no person of renown, nothing ever develops out
of the tribe of Reuben. He chose for his settlement on the other
side of the Jordan and vanished altogether. This is the firstborn.
This is the one who should have inherited the blessing. This is the
one who should have possessed the birthright. He possesses nothing
at all. What a tragedy, Reuben. 7. PI K, We shall now refer to
several passages in the Old Testament which treat of Reuben,
showing how the fortunes of this tribe verified the words of the
dying patriarch. Let us turn first to 1 Chronicles 5:1, 2: " ow the
sons of Reuben, the first-born of Israel (for he was the
firstborn); but, for as much as he defiled his fathers bed his
birthright was given unto the sons of Joseph, the son of Israel;
and the genealogy is not to be reckoned after the birthright. For
Judah prevailed above his brethren, and of him (viz., of Judah,
instead of Reuben as it ought to-have been) came the Chief Ruler
(i.e., Christ); but the birthright was Josephs." In this striking
passage the "birthright" refers, of course, to the position of
excellency, and this, as Jacob declared it should be, was taken
away from Reuben and given to the sons of Joseph (they receiving
the double or "first-borns" portion); and Judah, not Reuben,
becoming the royal tribe
23. from which Messiah sprang, and thus "prevailing" above his
brethren. Verily, then, Reuben did not "excel." Second, as we trace
the fortunes of this tribe through the Old Testament it will be
found that in nothing did they "excel." From this tribe came no
judge, no king, and no prophet. This tribe (together with Gad)
settled down on the wilderness side of the Jordan, saying, "Bring
us not over Jordan" ( um. 32:5). From this same scripture it
appears that the tribe of Reuben was, even then, but a cattle
loving one"now the children of Reuben and the children of Gad had a
very great multitude of cattle; and when they saw the land of Jazer
and the land of Gilead, that, behold, the place was a place for
cattle . . . came and spoke unto Moses and Eleazar the priest
saying . . . the country which the Lord smote before the
congregation of Israel, is a land for cattle, and thy servants have
cattle. Wherefore, said they, if we have found grace in thy sight,
let this land be given unto thy servants for a possession, and
bring us not over Jordan" ( um. 32:1-5). With this agrees Judges
5:15, 16: "For the divisions of Reuben there were great thoughts of
heart. Why abodest thou among the sheepfolds, to hear the bleatings
of the flocks. For the divisions of Reuben there were great
searchings of heart." When the land was divided among the tribes in
the days of Joshua, the portion allotted to Reuben served, again,
to fulfill the prophecy of Jacobit was the southernmost and
smallest on the east of Jordan. Third, this tribe was to be
"unstable as water," it was to dry up like a stream in summer; it
was, in other words, to enjoy no numerical superiority. In harmony
with this was the prophecy of Moses concerning Reuben"Let Reuben
live, and not die; and (or "but") let his men be few." ote, that at
the first numbering of the tribes, Reuben had 46,500 men able to go
forth to war ( um. 1:21), but when next they were numbered they
showed a slight decrease43,730. ( um. 26:7). This is the more
noteworthy because most of the other tribes registered an increase.
Remark, too, that Reuben was among those who stood on Matthew Ebal
to "curse," not among those who stood on Matthew Gerizim to "bless"
(See Deut. 27:12, 13). In 1 Chronicles 26:31, 32, we read: "In the
fortieth year of the reign of David they were sought for, and there
were found among them mighty men of valor at Jazer of Gilead. And
his brethren, men of valor, were two thousand and seven hundred
chief fathers, whom king David made rulers over the Reubenites, the
Gadites, and the half tribe of Manasseh, for every matter
pertaining to God, and affairs of the king." It is also deeply
significant to discover that when Jehovah commenced to inflict His
judgments upon Israel we are told, "In those days the Lord began to
cut Israel short; and Hazael smote them in all the coasts of
Israel; from Jordan eastward, all the land of Gilead, the Gadites,
and the Reubenites, and the Manassites, from Arser, which is by the
River Arnon, even Gilead and Bashan" (2 Kings 10:32, 33). Thus it
will be found throughout; at no point did Reuben "excel"his dignity
and glory completely dried up! "Simeon and Levi are brethren;
instruments of cruelty are in their habitations. O my Soul, come
not thou into their secret; unto their assembly, mine honor, be not
thou united; for in their anger they slew a man, and in their
self-will they digged down a wall. 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" (Gen. 49:5-7). What a proof
are these verses of the Divine Inspiration of the scriptures! Had
Moses been left to himself he surely would have left out this
portion of Jacobs prophecy, seeing that he was himself a descendant
of the tribe of Levi! 8. Leupold, There was within Reubens
character a certain unbridled element, a boiling-up, a "seething,"
which was in itself "wantonness" (B D B). For pchaz involves both
these ideas, being
24. derived from a root which implies "to be reckless" but used
in the Scriptures in the sense of "being lascivious." Seething
lust, "unbridled license," was within the man. This root fault
incapacitated him for the position of leadership which would
normally have been his. So the father pronounces the sentence,
"thou shalt not enjoy pre-eminence" (tthar Hifil imperfect from
yathar). For, apparently, all of the family knew what Reubens
unbridled license had led him to do. If any did not, here the
father makes specific mention of the crime of incest reported Ge
35:22. At that time Jacob did not score Reubens sin, if we are
justified to argue thus from the silence of the Bible. There can be
no doubt as to what his attitude was toward this foul piece of
licentiousness. Here he leaves a public condemnation on record and
condemns the deed in no uncertain terms at a time which serves to
make his condemnation all the more impressive. This was a rebuke
that none who heard it could ever forget. Jacob speaks very
plainly, "for thou hast gone up upon thy fathers bed." He says
nothing by way of accusing Bilhah. Of the two she may have been the
less guilty party of the crime. "Then," speaking in more general
terms, Jacob adds, "thou didst defile" (chillta). othing is gained
by refering to sexual irregularities by terms that specifically
describe them. It is enough to note "he defiled," that is, himself,
the partner to his misdeed, his fathers name, the familys
reputation. Then Jacob turns away from his son as from a stranger
in sad reflection and speaks in the third person about him (K. S.
344 m), "my couch did he mount" a statement accompanied, as it
were, by a sad shaking of the head as over an unbelievable thing.
Mishkebhey, "bed," seems to be a dual (K. S. 260 h). Thi