Commentary on Genesis, Chapter 49
CHAP. XLIX.
Ver. 1. JAcob called unto his Sons.] When he had done ſpeaking with Joſeph, perceiving his end approaching, he ſent one to call the reſt of his Sons to come to him.
Gather your ſelves together.] Come all in a Body to me. Let me ſee you all together before I die.
What ſhall be in the laſt Days.] The Condition of your Poſterity in future Times. Jacob is the firſt, that we read of, who particularly declared the future ſtate of every one of his Sons, when he left the World. But it hath been an ancient Opinion, That the Souls of all excellent Men, the nearer they approached to their departure from hence, the more Divine they grew; and had a clearer proſpect of things to come. Whence Xenophon, L. VIII. makes his Cyrus ſay, when he was near his end, That the Souls of Men, at the point of death, become Prophetick. Which never was univerſally true; for Prophecy is not a natural thing; nor were all excellent Men partakers of it; and God communicated it in what meaſures he pleaſed, to thoſe who had any thing of it; and to Jacob more than had been beſtowed upon his great Anceſtors. For theſe laſt words of his, may be called Prophecies rather than Benedictions: Some of them containing no Bleſſing in them; but all of them Predictions.
Ver. 2. Gather your ſelves together.] This is repeated, to haſten them; as the two next words, hear and hearken, are uſed to excite their attention. It was the manner of good Men among the Hebrews, to call all their Children before them, and give them good Counſel, together with their Bleſſing, when they drew near to their end: The words then ſpoken, being likely to ſtick faſt in their Mind.
Ver. 3. Reuben, &c.] It is commonly obſerved, that the Style wherein he ſpeaks to his Sons, is much more lofty than that hitherto uſed in this Book. Which hath made ſome fanſie that Jacob did not deliver theſe very words; but Moſes put the Sence of what he ſaid into ſuch Poetical Expreſſions. But it ſeems more reaſonable to me, to think that the Spirit of Prophecy now coming upon him, raiſed his Style as well as his Underſtanding: As it did Moſes's alſo; who delivered his Benedictions (in Deut. XXXIII.) in a ſtrain more ſublime, than his other Writings.
Thou art my firſt-born.] So we read XXIX. 32. To whom the Jews commonly obſerve belonged three Prerogatives, a double Portion of the Father's Eſtate, the Prieſthood, and the Kingdom, (as they ſpeak) i. e. chief Authority among his Brethren. The firſt of theſe, ſaith the Chaldee Paraphraſt was given to Joſeph, the ſecond to Levi, the third to Judah, becauſe Reuben had forfeited all the Rights of his Primogeniture, by his Inceſt with his Father's Wife. But Mr. Selden himſelf (who gives a full account of the Jews Opinion in this matter) acknowledges the Prieſthood was not confined to the Firſt-born before the Law, as appears by Abel's offering Sacrifice as well as Cain, and Moſes being a Prieſt as well as Aaron (Pſalm XCIX. 6.) unleſs we underſtand thereby the Office of Chief Prieſt. And ſo Jonathan here reports the ancient Opinion of the Jews, that Reuben loſt the High-Prieſthood. L. I. de Synedr. cap. 16. pag. 643, &c.
My might.] Whom I begot, when I was in my full Vigour.
The beginning (or the firſt fruits) of my ſtrength.] The ſame thing, in more words. Or, it may be interpreted, the prime ſupport of my Family. The Firſt-born is called, the beginning of ſtrength in Deut. XXI. 17. Pſalm CV. 36.
The excellency of Dignity.] Who hadſt the Preheminence among thy Brethren, (being the Firſt-born) if thou hadſt not fall'n from it by thy Folly; as it follows afterwards.
And the excellency of Power.] Who waſt born to the higheſt Authority among them. The Hebrews referr Dignity to the Prieſthood, and Power to the Kingdom. But there being no ſolid ground to think the Prieſthood, as I ſaid before, was confined to the eldeſt Brother; I take Dignity to ſignifie the double Portion of the Eſtate; and Power, Authority among them, while they remained in one Family.
Ver. 4. Ʋnſtable as Water.] The Hebrew word Pachaz ſignifying haſte, and in the Chaldee having the ſignification of leaping; the Interpretation of St. Hierom ſeems moſt reaſonable; which is, poured out like Water out of a Veſſel upon the Ground. And then it denotes Reuben's falling from his Dignity, and loſing his Preheminence; as Water ſuddenly diſappears, when it is poured out on the Earth, and ſuckt up into it. Many referr it, particularly Ca. Vitringa in his late Sacred Obſervations (Lib. I. cap. 12.) unto his unbounded Luſt: But that is taken notice of in the latter part of this Verſe, and given as a reaſon of his being degraded. Others therefore tranſlate the Hebrew word Pachaz by the Latin word, Levis; a light or vain Perſon (as we ſpeak at this day) and then the meaning ſtill is, Water is not more prone to flow, when it is poured out, than thou waſt to loſe thy Dignity. So Georg. Calixtus.
Thou ſhalt not excel.] There is nothing Great ſaid to be done by this Tribe in Scripture. And they were not ſo numerous (to which the Vulgar Latin referrs this) by more than a third part, as the Tribe of Judah (to whom God gave part of Reuben's Prerogative) when Moſes by God's Command took the Summ of all the Congregation, Numb. I. 21.27.
Becauſe thou wenteſt up to thy Father's bed.] Committedſt Inceſt with my Wife, XXXV. 22.
Then defiledſt thou it: He went up to my Couch.] Or, rather, When thou defiledſt my Couch, it vaniſhed, i. e. his Excellency departed. For the word Halah, which is here tranſlated to go up, ſignifies often in Scripture, to vaniſh or periſh. As in Pſalm CII. 25. Iſai. V. 24. which makes the eaſieſt Sence of this place, in this manner; Ex quo polluiſti thorum meum, aſcendit ut vapor aut fumus excellentia & dignitas tua, i. e. dilapſa eſt, extincta eſt, evanuit. From the time that thou defiledſt my Couch, thy Excellency and Dignity went up like a Vapour or Smoak, i. e. it ſlid away, it was extinct, it vaniſhed. They are the words of the fore-named Calixtus. Who well obſerves that this is explained in 1 Chron. V. 1.
Ver. 5. Simeon and Levi are Brethren.] So were all the reſt; but the meaning is, they are alike in their Diſpoſitions, and linkt together in the ſame wicked Deſigns; for ſo the word Brother ſometimes ſignifies, a Companion, or Aſſociate, that agrees in the ſame Inclinations or Undertakings with others. As Prov. XVIII. 9.
Inſtruments of cruelty are in their habitations.] The word Mecheroth (which we tranſlate Habitations) is no where elſe found; nor is there any root in the Hebrew Language, from whence it may derive that ſignification. Therefore Lud. de Dieu, from the Aethiopick Language, tranſlates it Counſels: For ſo the word ſignifies in that Tongue; and in an ill Sence, Conſpirations, Machinations, or miſchievous Devices. This Job Ludolphus approves of, and tranſlates this Sentence after this manner, Conſilia eorum nihil ſunt niſi vis & arma: Their Counſels are nothing, but Force and Arms. Vid. Comment. in Hiſtor. Aethiop. Lib. I. cap. 15. n. 106. Aben Ezra is not much different, who tranſlates it, their Compacts: As G. Vorſtius notes upon Pirke Elieſer, cap. 38. where there are other various Interpretations: With which I ſhall not trouble the Reader, becauſe I have given that which I think moſt natural.
Ver. 6. O my Soul, come not thou, &c.] He utterly diſclaims all knowledge of their wicked Fact before-hand; or, approbation of it afterward. For by Soul is meant himſelf; and ſo the word Honour or Glory ſeems to mean, in the following words; which are but a repetition of this. Or, elſe it ſignifies the Tongue, as in many places of Scripture, (particularly Pſalm XXX. 12.) and the meaning is, He never in Thought, much leſs in Word aſſented to what they did. They gloried in the ſlaughter they made; but God forbid that I ſhould ſo much as approve it.
Secret ſignifying the ſame with Aſſembly is, in reaſon, to be interpreted a ſecret place, or Cloſet; where Cabals (as we now ſpeak) are wont to be held.
Slew a Man.] i. e. Shechem; a great Man: Or, the Singular Number is put for the Plural.
In their ſelf-will.] The Hebrew word Ratſon may well be tranſlated Humour. When they were in a fit of Rage.
They digged down a Wall.] Broke into Hamor's Houſe, where Shechem was. In the Margin we tranſlate it houghed Oxen: And indeed the Hebrew word Schor ſignifies an Ox, not a Wall; which they call Shur. Yet the Vulgar, the Syriack, Arabick, Chaldee, and a great Number of the Hebrew Authors interpret it a Wall. And though the LXX tranſlated it foreign, they hamſtring'd an Ox; yet the Author of the Greek Scholion (as Bochart acknowledges) tranſlates it foreign, they undermin'd a Wall. The truth is, we read of neither in the Story, but only of their taking their Sheep and their Oxen, XXXIV. 28. which ſignifies not their houghing them; but their driving them away. Perhaps, they both broke down a Wall to come at their Flocks; and alſo houghed thoſe which they were afraid would otherwiſe have eſcaped their Hands and got away.
Ver. 7. Curſed be their Anger.] Their Fury was moſt execrable, and deteſtable: And brought a Curſe upon them.
For it was fierce.] Outragious; or, as the Vulgar tranſlates it, pertinacious. Not a ſudden, impetuous Paſſion, that was ſoon over: But a ſetled, inflexible Rage. So he condemns them upon a double account. Firſt, that they had ſuch an implacable deſire of Revenge; and then, that their Revenge was too cruel.
I will divide them in Jacob, &c.] This is the Puniſhment, which by a Prophetick Spirit he foretells God would inflict upon them: That they who were aſſociated in Wickedneſs, ſhould be disjoyned one from another; when his Children came to inherit the Land of Canaan. And ſo it fell out; for Simeon's Poſterity had not a ſeparate Inheritance by themſelves, but only a Portion in the midſt of the Tribe of Judah, as we read Joſh. XIX. 1, 9. and accordingly we find them aſſiſting one another, to enlarge their Border, Judg. I. 3, 17. and their Portion being too ſtrict for them, we read how in after-times they acquired Poſſeſſions, where they could, far from the reſt of their Brethren: Five hundred of this Tribe, under ſeveral Captains, going to Mount Seir, and there ſetling themſelves, 1 Chron. IV. 39, 42. It is a conſtant Tradition alſo among the Hebrews (as P. Fagius obſerves) that a great many of this Tribe wanting a livelihood applied themſelves to the teaching of Children; and were employed as School-Maſters in all the other Tribes of Iſrael: Where few followed this Employment but Simeonites. If this be true, it is a further Proof of their ſcattered Condition.
As for the Tribe of Levi, it is manifeſt they had no Inheritance alotted to them, among their Brethren; but were diſperſed among all the Tribes: Having certain Cities aſſigned to them, with a little Land about them. This indeed did not prove a Curſe to them; they having the Tenth of all the increaſe of the Land, throughout the whole Country. For this Curſe ſeems to have been taken off, upon that eminent Service they did in falling upon the worſhippers of the Golden Calf; and thereby conſecrating themſelves unto the LORD, Exod. XXXII. 26, 29. Upon which account Moſes bleſſes this Tribe, a little before he died, Deut. XXXIII. 9. whereas he gives no Bleſſing at all to the Tribe of Simeon; but leaves them under this Curſe: A great Ring-leader of the Idolatry with Baal-Peor, being a Prince of this Tribe; whom Phineas, of the Tribe of Levi, ſlew in his Zeal for the Lord, Numb. XXV. 11, 14.
Ver. 8. Judah, thou art he whom thy Brethren ſhall praiſe.] Or, thou art Judah; and well maiſt thou be ſo called, for thy Brethren ſhall praiſe thee. The Name of Judah ſignifies Praiſe, unto which his Father alludes. It was given him by his Mother, in thankfulneſs to God for him, XXIX. 35. and now his Father gives another reaſon of his Name; becauſe all his Brethren ſhould applaud his worthy Acts, and praiſe God for them. Which is not ſpoken of Judah's Perſon; but of his Family, or Tribe: Who in future times were very famous.
Thy Hand ſhall be in the Neck of thy Enemies.] To overthrow them, and bring them under: Which was eminently fulfilled in David, as he himſelf acknowledges, Pſalm XVIII. 40. And ſo were the foregoing words; when all the Daughters of Iſrael came forth of their Cities ſinging his Praiſes in ſuch an high ſtrain, as offended Saul, 1 Sam. XVIII. 6, 7.
Thy Father's Children ſhall bow down to thee.] Acknowledge thee their Superior.
Ver. 9. Judah is a Lions whelp, &c.] He ſets forth in this Verſe, the Warlike Temper of this Tribe; and their undaunted Courage, and Terribleneſs to their Enemies. And he ſeems to expreſs the beginning, increaſe, and full growth of their Power; by a young Lion, a Lion, and a Lioneſs; which is the fierceſt of all other.
A Lion's whelp.] This Tribe gave early proof of their Valour; being the firſt that went to fight againſt the Canaanites, after the death of Joſhua, Judg. I. 1, 2. And David, who was of this Tribe, when he was but a Youth, killed a Lion, and a bear, and the great Giant Goliah.
From the prey, my Son, thou art gone up.] He ſpeaks as if he ſaw them returning in Triumph; with the Spoils of their Enemies: Alluding unto Lions, who having gotten their prey in the Plain, return ſatiated to the Mountains. As Bochartus obſerves, P. I. L. III. cap. 2. Hierozoic.
He ſtoopeth down, he coucheth as a Lion.] The Hebrew word Ari ſignifies a grown Lion, come to his full ſtrength. By whoſe ſtooping down (bending his Knees the Hebrew word ſignifies) and couching to take his reſt, (which all four-footed Beaſts do, but the Lion is obſerved, to ſleep whole Days in his Den, or in Thickets, that he may be freſher for his prey in the Night) Jacob ſets forth the Eaſe and Quiet that Judah ſhould enjoy after their Victories, without any fear of Diſturbance.
And as an old Lion.] I think Bochart hath plainly demonſtrated that Labi, ſignifies a Lioneſs: Which is rather fiercer than a Lion; as he obſerves out of Herodotus, and other Authors, P. I. Hierozoic. Lib. III. cap. 1.
Who ſhall rouſe him up?] Having overcome his Enemies, he ſhall live in ſecure Peace; free from their Incurſions: None daring to invade him; no more than to ſtirr up a ſleepy Lion.
Ver. 10. The Scepter ſhall not depart from Judah, &c.] That the firſt word Schebet is rightly tranſlated Scepter, we have the unanimous Teſtimony of the three Targum's of the ancient Book Rabboth, with a great many of the modern Rabbins, (ſuch as Chaskuni, Bechai, Abarbinel, &c.) who all think the word ſignifies a Scepter, and not a Tribe, as ſome few would have it: Whom ſome Chriſtians follow; particularly Jac. Altingius hath lately aſſerted it in his Schilo; but, in my judgment, againſt the cleareſt evidence for the other ſignification. For, as Schebet doth not originally ſignifie a Tribe, but a Rod or Wand ſhooting from the Root of a Tree, (from whence it was tranſlated to ſignifie a Tribe, who ſpring out of a common Stock, i. e. the Father of the Family) ſo the Verſe foregoing being a plain Prediction of Judah's Dominion, not only over external Enemies, but over his Brethren, what can we ſo reaſonably think to be the Deſign of this Verſe, as to foretell the Continuance and Duration of that great Power and Authority promiſed in the foregoing? It is obſervable alſo that the very ſame Phraſe is uſed, in this Sence, and cannot have another, Zachar. X. 11. The Scepter of Egypt ſhall depart away: Where there are two of the words here uſed; ſignifying the Dominion, which the Egyptians then exerciſed over the poor Jews, ſhould quite ceaſe. And if Moſes had meant a Tribe in this place, he would not have ſaid the Tribe ſhall not depart from Judah, but the Tribe of Judah ſhall not ceaſe: For the former looks like a tautology.
The meaning of this word then being ſetled, it is manifeſt Jacob here gives Judah the higheſt Superiority over his Brethren; and informs them, that from the time his Authority ſhould be eſtabliſhed, they ſhould continue a Form of Government in this Tribe, till the coming of the Meſſiah. The word Scepter is more uſed in ancient Times (as Mr. Selden obſerves in his Titles of Honour) to ſignifie Kingly Power, than either Crown or Diadem, which have been uſed more in latter times. And therefore the LXX tranſlate it foreign, of whoſe Authority the Rod, Staff, or Scepter was the Enſign. And accordingly in the Prophecy of Amos I. 5. He that holdeth the Scepter, is uſed abſolutely for a King. Now this Regal Power began in the Tribe of Judah, when David was King over all Iſrael, 1 Chron. XXVIII. 4. and his Poſterity held it, till the Captivity of Babylon.
But then the next word in this Verſe, Mechokek (which we tranſlate Law-giver) ſignifies a diminution of this Dignity, before the finiſhing of this Prophecy. For Mechokkim were not of equal Power with Kings; and therefore we tranſlate the word elſewhere Governours, Judg. V. 9, 14. who were not indued with an abſolute Power, but depended on the Power of another. And thus R. Solomon Jarchi expreſly ſays (in his Commentaries on the Sanhedrim) that as Schebet ſignifies the higheſt Authority, ſo Mechokek ſignifies a leſſer Magiſtrate or Ruler; who was ſet over the People by the Authority and Licence of the Kings of Perſia. For this kind of Power was ſetled among them, at their return from Babylon, when Zerobabel was made their Governor. And after they were invaded by the Seleucidae this Authority was recovered and maintained by the Maccabees; till they were deprived of it by Herod and the Romans. At which time Chriſt came; when it is evident they were become Subjects to the Romans, by the very enrolling that was made of them at the Birth of our Saviour: Which was a publick Teſtimony of Auguſtus his Sovereignty over them. So that the meaning of this Prophecy is; There ſhall be either Kings, or Governors among the Jews till Chriſt come. So J. Chriſtoph. Wagenſeil (who hath diſcuſſed this place, with great exactneſs) gives the Sence of theſe words; and it is literally true; Till the Captivity they had Kings; after their return they had Governors, under the Perſians, Greeks, and Romans. See his Confut. Carm. Memorialis Libri Nitzachon. R. Lipmanni, pag. 293, &c.
To ſtrengthen which Interpretation he makes this judicious Remark, in another place of the ſame Book, pag. 373. That the whole time, from the beginning to the end of Judah's Authority, was well nigh equally divided between Kings, and Governors. For, according to Joſephus, L. XI. Antiq. cap. 4. they lived under Kings, from David's time to the Captivity, Five hundred thirty two Years; and under the Mechokkim or Governors, after the Captivity, much about the ſame number of Years. For there being Five hundred eighty and eight Years from the Captivity to our Saviour's Birth; if ſeventy Years be deducted (which was the time their Captivity laſted) and ten be added, (in which after the Birth of Chriſt, Herod and his Son Archelaus reigned in Judaea, and it was not yet reduced into the form of a Province) there were juſt Five hundred twenty and eight Years; that is, the ſpace in which they were under Kingly Authority, and under ſubordinate Governors, was in a manner, of the ſame length. Which makes it the more wonderful, that Jacob ſhould ſo many Ages before exactly divide the whole Power he foreſaw would be in Judah, between them that wielded a Scepter; and thoſe who were only ſubordinate Governors.
That the Letter Vau before the word we tranſlate Law-giver, hath the force of a Disjunctive, and is not a mere Copulative, all allow: And there are many Examples of it in other places, particularly, in the Tenth Commandment, Exod. XX. 14. The greateſt Objection that I can find againſt this Interpretation is, That though Zerobabel, the firſt Governor after the Captivity, was of the Tribe of Judah; yet the Maccabees, who were their Governors moſt of the time after the Captivity, were of the Tribe of Levi. But it is to be conſidered, that the Prophecy doth not ſay theſe Rulers or Governors, ſhould be of the Tribe of Judah; but only in that Tribe, which had a Government of their own, till the coming of Chriſt. Beſides, by Judah is not to be underſtood merely the People of that Tribe; but all thoſe that were called Jews, conſiſting alſo of the Tribes of Benjamin and Levi; who were incorporated with them: And were all called Judah, in oppoſition to the Kingdom of Iſrael. For Benjamin it is evident, was ſo near to Judah, that they were reputed the very ſame. Whence it is that Mordecai, who was of the Tribe of Benjamin, is called Iſch Jehudi, a Jew, in Eſther II. 5. becauſe that Tribe was comprehended under Judah, from the time that the reſt rent themſelves from the Houſe of David. When Jeroboam alſo ſet up the meaneſt of the People for Prieſts; who were not of the Tribe of Levi, 1 King. XII. 33. This made the Levites fly to Judah and become one with them. And therefore the Maccabees were, in effect, Jews, who held the chief Authority among them, till Antigonus was driven out and killed by Herod: Who was an Edomite, ſet over them by the Romans.
From between his Feet.] The common Interpretation every Body knows, which is, of his Seed, or Poſterity: But Ludolphus inſtead of Raglau, Feet, would have us read Daglau, Banners, according to the Samaritan Copy. Which is well confuted by the fore-named Wagenſeil, p. 269. of the fore-named Book: Where he tranſlates theſe words thus, Even to the laſt end of that State. For ſo the People at the Feet ſignifies (Exod. XI. 8. 2 Kings III. 9.) thoſe that bring up the Rear, as we now ſpeak. And ſo ſome ancient Interpreters in the Talmud, he ſhows, expound it here, of the laſt Poſterity of Judah, and the times when their Commonwealth was coming to a concluſion.
Ʋntil Shiloh come.] Let the original of this word Shiloh be what it will, (which ſome tranſlate to be ſent, others his Son, or Child, or his Seed, others Quiet, Peaceable, Pacifick, Proſperous, and conſequently Renowned, Auguſt, to whom Gifts or Offerings ſhall be made, as R. Solomon takes it; others, whoſe is, viz. the Kingdom) the Meſſiah or Chriſt is certainly hereby meant: As all the three Targum's agree; and the Talmud in the Title Sanhedrim, cap. XI. and Baal-Hatturim, Bereſchit-Rabba, and many other ancient and modern Jews. I will mention only the words of R. Bechai; who confeſſes, It is right to underſtand this Verſe of the Meſſiah, the laſt Redeemer. Which is meant when it ſaith, till Shilo come, i. e. his Son, proceeding from his Seed. And the reaſon why the word beno is not uſed in this Prophecy, but Shilo, is, becauſe he would emphatically expreſs a Son, who ſhould be brought forth of his Mother's Womb, after the manner of all thoſe, that are born of a Woman. Of this Interpretation they are ſo convinced, that to evade the Argument we urge from hence, to prove the Meſſiah is come, they have invented a great many Tales of the Power they have ſtill in ſome remote Parts of the World. There is a Book written on purpoſe, called, The Voice of glad Tidings, wherein they labour to prove, they have a Kingdom ſtill remaining. Which if it ſhould be granted, ſignifies nothing; for this Prophecy is concerning their Government in their own Country, the Land of Canaan: As they themſelves very well know; which makes them ſo deſirous to return thither again, that the Hand of Judah may be upon the Neck of his Enemies, and he may go up from the prey like a Lion, and tie his Aſs to the Vine, and waſh his Garments in Wine, &c. as the words are in the reſt of this Prophecy. And whatſoever ſome of them are pleaſed to ſay concerning their Power, no Body knows where; they are ſometimes in a contrary humour: For in the Gemara Sanhedrim they ſay, Cap. XI. §. 32. There ſhall not be the leaſt Magiſtrate in Iſrael, when the Meſſiah comes.
Ʋnto him ſhall the gathering of the People be.] So this Clauſe is expounded by Abarbinel himſelf, whoſe words are; The People of the Nations ſhall be gathered to worſhip him, i. e. the Meſſiah. See L' Empereur in Jacchiad. p. 164. and Codex Middoth, p. 106, 107. Wagenſeil indeed thinks the moſt literal Interpretation to be this, To him ſhall be the Obedience of the People: Which is the Interpretation of Onkelos and the Hieruſalem Paraphraſt. Kimchi alſo (Lib. Radic.) ſo expounds it, The People ſhall obey him; taking upon them to obſerve, what he ſhall command them. And in Prov. XXX. 17. which is the only place beſides this, where this word Jikkah is found, it ſeems to ſignifie Obedience.
See Confut. Carm. R. Lipmanni, p. 295. where Wagenſeil after the examination of every particular word in this Verſe, thus ſumms up the Sence of it in this Paraphraſe.
That Royal Power and Authority which ſhall be eſtabliſhed in the Poſterity of Judah, ſhall not be taken from them; or, at leaſt, they ſhall not be deſtitute of Rulers and Governors, no not when they are in their declining Condition: Ʋntil the coming of the Meſſiah. But when he is come, there ſhall be no difference between the Jews and other Nations: Who ſhall all be obedient unto the Meſſiah. And after that the Poſterity of Judah ſhall have neither King, nor Ruler of their own: But the whole Commonwealth of Judah ſhall quite loſe all Form; and never recover it again.
The Truth of this Expoſition appears exactly from their Hiſtory: Of which it will be uſeful here to give an account. For from David to the Captivity of Babylon they held the Scepter, for five whole Ages and more, as I obſerved above. After which, when ſeventy Years were finiſhed in that Captivity, they lived by their own Laws in their own Country: But had no abſolute Authority of their own, independent upon others; nor ever enjoyed a full Liberty. For they were at firſt under the Perſian Monarchs: Afterwards, upon the Conqueſt made by Alexander, under the Greeks: And then under the Kings of Aſia Minor and Egypt; till the Roman Yoke was impoſed upon them. Yet all this time, while they were under the Empire of others, they enjoyed Governors or Rulers of their own: Who adminiſtred their Affairs, under thoſe Monarchs. The firſt was Zerobabel, called the Captain, or Prince of Judah, Haggai I. 1. After him Ezra and Nehemiah. And before them it is likely there were ſome others, as Joſ. Scaliger gathers from Nehem. V. 15. After the death of Nehemiah the Government came into the Hands of the High-Prieſts, as appears from Joſephus, L. XI. cap. 8. where he ſhows how Jaddus the High-Prieſt met Alexander in his Expedition againſt Perſia: Which Power was confirmed in that Order, by the Maccabees, as we commonly call them. It began in Mattathias; and was continued in his Sons. The third of which, Simon, raiſed it to ſuch a Splendor, that he looked like a Prince, as the Reader may ſee it deſcribed in 1 Maccab. XIV. From whence his Grand-Child Ariſtobulus ſeems to have taken occaſion to affect the Name of King: Though he had but the Shadow of that Power. Yet his Poſterity kept that Name, to the time of Herod: Who ſtript them of all their Power, and deſtroyed their Family. After his death the Kingdom was divided by Auguſtus into Tetrarchies: Archelaus being made Tetrarch of Judaea; and the reſt of the Country divided between Philip and Antipas. But Archelaus misbehaving himſelf, he was deprived of his Government, and baniſhed to Vienne in France: And then Judaea was reduced into the Form of a Province, and ruled by Roman Governors. After which there was no King, nor Ethnarch of Judaea: So that after this time we may ſafely conclude, the Jews loſt even their Mechokkim or Governors; as they had long ago loſt the Scepter: And had no Power remaining among them, of adminiſtring the Affairs of their Commonwealth.
Now at this time our bleſſed Lord and Saviour, Jeſus Chriſt, the true Shiloh came: Who was the Founder of a new and heavenly Kingdom. And nothing more was left to be done for the fulfilling of this Prophecy, but after his Crucifying, to deſtroy Jeruſalem and the Temple, and therewith the whole Form of their Government, both Civil and Sacred. Then all Power was intirely taken from Judah, when Chriſt had erected his Throne in the Heavens, and brought many People, in ſeveral Parts of the Earth, unto his Obedience, and made them Members of his Celeſtial Kingdom. Till which time this Prophecy was not compleatly fulfilled: Which may be the reaſon poſſibly, that it is not alledged by Chriſt and his Apoſtles; becauſe the Jews might have ſaid, We have ſtill a Government among us: Which could not be pretended after the deſtruction by Titus. Which is now above Sixteen hundred Years ago: And there is not the leaſt ſign of their reſtitution. Which ſo perplexed R. Samuel Maroccanus that it made him write thus to a Friend of his, above Six hundred Years ſince.
I would fain learn from thee, out of the Teſtimonies of the Law, and the Prophets, and other Scriptures, why the Jews are thus ſmitten in this Captivity wherein we are: Which may be properly called, the PERPETƲAL ANGER OF GOD, becauſe it hath no end. For it is now above a Thouſand Years, ſince we were carried captive by TITUS; and yet our Fathers who worſhipped Idols, kill'd the Prophets, and caſt the Law behind their Back, were only puniſhed with a Seventy Years Captivity, and then brought home again: But now there is no end of our Calamities, nor do the Prophets promiſe any.
If this Argument was hard to be anſwered then in his Days, it is much harder now in ours: Who ſtill ſee them purſued by God's Vengeance; which can be for nothing elſe but rejecting, and crucifying the Meſſiah, the Saviour of the World.
Ver. 11. Binding his Foal unto the Vine, &c.] This Verſe ſets forth the great Fertility of Judah's Country (abounding with Vineyards and Paſtures) by two Hyperbolical Expreſſions. Firſt, That Vines ſhould be as common there, as Thorn-Hedges in other places; ſo that they might tie Aſſes, with their Colts to them: Or, as ſome will have it, lade an Aſs with the Fruit of one Vine. Secondly, That Wine ſhould be as common as Water; ſo that they ſhould have enough, not only to drink, but to waſh their Clothes in it. Which doth not imply, that they made it ſerve for that uſe; but only denotes its plenty: Which was ſo very great, that in treading the Grapes, and preſſing out the Juice, their Garments were all ſprinkled with Wine; which one might wring out of them.
Choice Vine.] The Vine of Sorek (which we here tranſlate choice, and in Jerem. II. 21. noble Vine) was the moſt excellent in all that Country. For Sorek was a place, not above half a Mile from the Valley of Eſchol; from whence the Spies brought the large Bunches, as a Sample of the Fruitfulneſs of the Country. See Bochart. P. I. Hierozoic. Lib. III. cap. 13.
Ver. 12. His Eyes ſhall be red with Wine, &c.] This Verſe ſets forth the Healthfulneſs and Vigour of the Inhabitants of that fertile Country. But Dr. Caſtell thinks this not to be a good Tranſlation; becauſe it can be ſaid of none but a Drunkard, that his Eyes are red with Wine. And therefore it ought to be tranſlated his Eyes (or his Countenance, for ſo Eyes ſometimes ſignifies) ſhall be brighter and more ſhining than Wine. So the word we render red ſignifies in the Arabick Tongue, as he ſhows in his Oratio in Schol. Theolog. p. 31. and in his Lexicon. Yet the ſame word in the Proverbs, XXIII. 29. cannot have any other ſignification than red; and the red Colour of the Eyes, anſwers well here to the whiteneſs of the Teeth, which follows; and there is no more reaſon to think he means, they ſhould make their Eyes red with drinking Wine, than that they ſhould waſh their Clothes in it: But it may only expreſs the great abundance of Wine; to ſerve not only their neceſſity, but exceſs.
And his Teeth white with Milk.] Milk doth not make the Teeth white; but gives ſuch an excellent Nouriſhment, that they who live upon it are healthy and ſtrong: And their Teeth not ſo apt to rot, as theirs who feed upon greater Dainties. So the meaning is, the rich Paſtures in that Country, ſhould feed great Flocks, and conſequently they ſhould have abundance of Milk, ſo good and nouriſhing, that the Teeth of the Countrymen who lived upon it, ſhould be as white as the Milk they drank. Or, if the foregoing words be tranſlated, His Eyes ſhall be brighter than Wine; theſe are to be tranſlated, His Teeth whiter than Milk.
Out of theſe three Verſes foregoing, Bochartus thinks the whole Story of Silenus was forged by the Poets. See his Canaan, Lib. I. cap. 18. p. 482.
Ver. 13. Zebulon ſhall dwell at the Haven of the Sea.] Near the Lake of Tiberias; called in Scripture the Sea of Gallilee.
He ſhall be an Haven for Ships.] The Lot that fell to him extended from thence to the Mediterranean: Where there were Ports for Ships.
His Border ſhall be unto Zidon.] He doth not mean the City of Zidon; for the Tribe of Zebulon did not extend themſelves beyond Mount Carmel, which is forty Miles at leaſt from thence: But the Country of Zidon, i. e. Phoenicia, (as Bochart obſerves in his Phaleg, L. IV. cap. 34.) which the Zebulonites touched. For as the Phoenicians were called Syrians from Sur, i. e. Tyre: ſo they were called Sidonians from Sidon, as Heſychius tells us. Who interprets foreign, by foreign. Whence the LXX have Phoenicians for Sidonians, Deut. III. 9. and Phoenice for Sidon, Iſai. XXIII. 2.
It is very much to be admired, That Jacob ſhould foretell ſo many Years before-hand, the Situation of his Poſterity in the Land of Canaan; when their ſeveral Portions fell to them by Lot, and not by their own choice, Joſh. XIX. 10, 11. This could not have been, but by the Spirit of Prophecy. And it is remarkable alſo, that he mentions Zebulon before Iſſachar, who was his elder Brother, (XXX. 11.) for no other reaſon, that I can diſcern, but becauſe Zebulon's Lot was to come up before Iſſachar's, in the Diviſion of the Land: His being the third, and Iſſachar's the fourth, Joſh. XIX. 10, 17. By this they were taught that their Habitation in the Land of Canaan, was the Gift of God; and did not come by chance: Their Fore-father having ſo long before, predicted the very Portion they ſhould inherit.
Ver. 14. Iſſachar is a ſtrong Aſs.] As he compared Judah to a Lion, becauſe of his Valour, ſo he compares Iſſachar to an Aſs, and a ſtrong Aſs, becauſe he foreſaw they would be very patient and unwearied in ruſtical Labours: In which Aſſes were principally employed in thoſe Countries.
Couching down between two burdens.] There are various Opinions about the ſignification of that word, which we tranſlate Burdens. But none ſeem to me ſo apt as that, to expreſs the great ſtrength of an Aſs: Which lies down, with its Load hanging down on both ſides. Whence a ſhe Aſs is called Athon (as Bochart obſerves) from the word Ethan; which ſignifies ſtrength: Becauſe no Beaſt of that bigneſs can carry ſuch heavy Burdens.
Ver. 15. And he ſaw that reſt was good.] Or, as ſome will have it, their reſting place; the Country that fell to their ſhare in the Land of Canaan; no part of which was more fruitful, than ſome parts of Iſſachar's Portion. Which way ſoever we take it, he ſeems to foretell they would chuſe to follow Husbandry rather than Merchandice (as Zebulon did) and love Quiet and Peace, as Husbandmen do: Eſpecially when they live in a rich Soil, as this Tribe did. For ſo it follows.
And the Land that it was pleaſant. The famous Valley of Jezreel was in this Tribe: Whoſe Border extended as far as Jordan; where there was a very pleaſant Country, Joſh. XIX. 18, 22.
Bowed his Shoulder to bear.] Taking any Pains to till the Land; and to carry in the Corn, with other Fruits of the Earth.
And became a Servant unto Tribute.] Submitting to the heavieſt Taxes, rather than loſe their Repoſe. For the preſervation of which they were content to give any Money; that they might redeem their Services in the Wars, or otherways, by large Contributions.
Ver. 16. Dan ſhall judge his People, &c.] In the word Judge he alludes to the Name of Dan: Which ſignifies Judging, i. e. Ruling and Governing. A great many follow Onkelos, who expounds it thus; A Man ſhall ariſe out of the Tribe of Dan, in whoſe Days the People ſhall be delivered, &c. And accordingly we read that Sampſon, who was of this Tribe judged Iſrael twenty Years. So the meaning is, the Tribe of Dan ſhall have the Honour to produce a Judge, as well as other Tribes. But there is this exception to this Interpretation; that all the Tribes did not produce Judges: And all Iſrael (whom the Judges governed) cannot be ſaid to be Dan's People. But by his People (whom he is ſaid here to judge) are properly meant thoſe of his Tribe. And therefore Jacob's meaning is, that though he were the Son of a Concubine, yet his Poſterity ſhould be governed by a Head of their own Tribe; as the other Tribes of Iſrael were. So by this he took away all diſtinction between the Sons of his Concubines (of whom Dan was the firſt) and thoſe which he had by Leah and Rachel.
Ver. 17. Dan ſhall be a Serpent by the way.] The next words ſhow, what kind of Serpent he ſhould be like, an Adder in the Path. The Hebrew word Schephiphon, ſome take for a Baſilisk; others for an Aſp, or a Viper; others a Snake, or Adder, &c. The Vulgar tranſlates it Ceraſtes, which is a kind of Viper: And Bochartus (in his Hierozoicon, P. II. L. III. c. 12.) hath confirmed this Tranſlation; by ſhowing how well it agrees to the Characters which Authors give of it: That it lies in Sand, and in the Ruts, which Cart-Wheels make in the High-way; and ſo is ready to bite Travellers, or their Horſes. Which is the harder to be avoided, becauſe it is of a Sandy Colour; ſo that foreign, many tread upon it unawares: And Nicander ſays, the Poiſon of theſe Serpents is chiefly felt in the Thighs and Hams of thoſe they bite. Which perfectly agrees with what Jacob ſaith in the following words.
That biteth the Horſe-heels, ſo that his rider ſhall fall backward.] The Horſe not being able to ſtand, when the Venom works in his Legs, the Rider muſt needs fall with him. All this ſome make to be a deſcription of Sampſon, who led no Armies againſt his Enemies, but overthrew them by Subtilty and Craft. But it rather belongs to all the Danites (as what was ſaid before to all the Zebulonites and Iſſacharians) who Jacob foreſaw would, aſtu potius, quam aperto Marte rem gerere, manage their Wars, rather by Cunning and Craft, than by open Hoſtility, as Bochart ſpeaks. An Example of which we have in Judg. XVIII. 27.
Ver. 18. I have waited for thy Salvation, O LORD.] They that referr the foregoing words to Sampſon, make an eaſie Interpretation of this Verſe. Which is, That Jacob foreſeeing his great Atchievements for the Deliverance of his Children, prays that God would upon all Occaſions, vouchſafe to ſend ſuch Deliverers unto them, from their Oppreſſors. And the Chaldee Paraphraſts make him look beyond ſuch Deliverers unto Chriſt, the great Saviour of the World. For theſe are the words of Onkelos (in the Complutenſian Edition, for they are not to be found in Buxtorf's or Bomberg's) I do not wait for the Salvation of Gideon, the Son of Joaſh, which is temporal Salvation, or of Sampſon the Son of Manoah, which is alſo a tranſitory Salvation; but I expect the Redemption of Chriſt, the Son of David, &c. Jonathan and the Hieruſalem Targum ſay the ſame. And if we take all this Porphecy to belong to the whole Tribe, (as I believe it doth) that doth not exclude ſuch a Sence. But Jacob foreſeeing the Diſtreſſes wherein they would be, (Joſh. XIX. 47. Judg. I. 34.) prays God to help them, and deliver them, and teach them to look up to him in all their Straits and Neceſſities: And eſpecially to wait for the Meſſiah. Yet after all, I think, the words may have another meaning, which is this. Jacob perceiving his approaching death, and his Spirits beginning to fail him, in the middle of his Speech to his Sons, breaks out into this Exclamation, (which belongs to none of them) ſaying, I wait, O LORD, for a happy Deliverance out of this World, into a better Place.
And then having reſted himſelf a while, to recover his Strength, he proceeded to bleſs the reſt of his Sons.
Ver. 19. Gad, a Troop ſhall overcome him.] Or, invade him. There is an Alluſion in every Word to the Name of Gad: Whoſe Inheritance being in a Frontier Country beyond Jordan, was very much expoſed to the Incurſions of the Ammonites, and Moabites, and the reſt of thoſe envious Neighbours, that dwelt in or near Arabia. And ſome think the word Troop hath a great Propriety in it; ſignifying not a juſt Army, but a Party, as we ſpeak, a Band of Men, that came oft-times, to rob and ſpoil. But it appears by the Prophet Jeremiah, XLIX. 1. that the Ammonites ſometime poſſeſſed themſelves of the Country of Gad, or, at leaſt, of ſome part of it, and exerciſed great Cruelties there, Amos I. 13. Long before which the Book of Judges informs us, how they were oppreſſed by this People for eighteen Years together, X. 8. and came with a great Army and encamped in Gilead (verſe 17.) which was in the Tribe of Gad.
But he ſhall overcome at the laſt.] This was eminently fulfilled, when Jephtha the Gileadite, fought with the Children of Ammon, and ſubdued them before the Children of Iſrael, Judg. XI. 33. and when this Tribe (together with their Brethren of Reuben and Manaſſeh) made War with the Hagarites, and poſſeſſed themſelves of their Country: Which they kept till the Captivity, becauſe the War was of God, 1 Chron. V. 22.
Ver. 20. Out of Aſher.] i. e. Of his Country.
His Bread ſhall be fat.] Shall be excellent Proviſion, of all ſorts, for the ſuſtenance of humane Life. For Bread comprehends not only Corn, but Wine and Oil, and all ſorts of Victuals, XXI. 14.
And he ſhall yield royal dainties.] His Country ſhall afford not only all things neceſſary; but the choiceſt Fruits, fit to be ſerved up to the Table of Kings. For part of it lay about Carmel, (Joſh. XIX. 26.) where there was a moſt delicious Valley.
Ver. 21. Naphtali is a Hind let looſe.] As he had compared Judah to a Lion, and Iſſachar to an Aſs, and Dan to a Serpent; ſo he compares this Son to a Hind, which is not confined within Pales or Walls: But runs at large, whither it pleaſeth. Whereby is ſignified that this Tribe would be great lovers of Liberty.
He giveth goodly (or pleaſing) words.] Which denotes their Addreſs (as we now ſpeak) charming Language, and Affability, to win the Favour of others: And thereby preſerve their Peace and Liberty. Mercer makes this Verſe to ſignifie their ſpeed and ſwiftneſs in diſpatch of Buſineſs; and their ſmoothneſs in the management of it: Which might render them acceptable to all Men. There are no Inſtances indeed in Scripture to make out this Character: For Barak who was of this Tribe was very ſlow in undertaking the Deliverance of Iſrael. Nor do we read they were more zealous Aſſertors of Liberty than others. But yet this will not warrant us to alter the punctation of the words (as Bochart doth P. I. Hierozoic. L. III. cap. 18.) to make a quite different Sence, which is this. Naphtali is a well-ſpred Tree, which puts out beautiful Branches. For we do not find that they were either more beautiful, or numerous than other Tribes: But we find, quite contrary, that Simeon, Judah, Iſſachar, Zebulon, and Dan, were all more numerous than they when Moſes took an account of them, Numb. I. 23, 27, 29, 31, 39. Beſides, this Interpretation makes this Verſe, in a manner, the very ſame with the next, concerning Joſeph. Therefore though the LXX agree to Bochart's Verſion, we had better ſtick to our own; which makes a Sence clear and proper enough.
Ver. 22. Joſeph is a fruitful Bough.] Or, young Plant. It is an Alluſion to his Name; which imports growth and increaſe: And may well be underſtood of the great Dignity to which he was riſen in Egypt. Unto which he was advanced in a ſhort time, after Pharaoh took notice of him: Like a Bough or young Plant, which ſhoots up apace; and thence compared in the next words to
A fruitful Bough by a well.] Or, Spring of Water: Which in thoſe dry Countries, made the Plants which were ſet near them, to grow the faſter, and to a greater heighth, (Pſalm I. 3.) and therefore ſignifies his extraordinary advancement.
Whoſe Branches run over the Wall.] Cover the Wall that ſurrounds the Spring; or, the Wall againſt which the Tree is planted. Which ſeems to denote the two Tribes of Ephraim and Manaſſeh; which ſprang from him, and were very flouriſhing: As appears from Joſh. XVII. 14, 17. where they tell him, they were a great People, whom the LORD had bleſſed hitherto. And Joſhua there acknowledges as much, ſaying, Thou art a great People, and haſt great Power: And therefore aſſigns them a larger Portion of Land, than they had at firſt. The Hebrew word Banoth, which we tranſlate Boughs, literally ſignifying Daughters; ſome think that as he ſpeaks of the Sons of Joſeph in the foregoing part of the Verſe; ſo in this he ſpeaks of his Daughters that they ſhould go to the Wall, i. e. ſaith Dr. Lightfoot, even to the Enemy: To repair the Hoſtile Tribe of Benjamin; which otherwiſe had decayed for want of Wives. For ſo the word Schur ſignifies, and is tranſlated by us an Enemy, Pſalm XCII. 11. And D. Chytraeus underſtands hereby Daughters, the Cities of the Tribe of Ephraim which ſhould be well governed, though ſome ſhould ſet themſelves againſt it.
Ver. 23. The Archers. In the Hebrew the words Baale chitſim ſignifie Maſters in the Art of Shooting; and therefore denotes thoſe here ſpoken of, to be skilful in doing Miſchief: Such were his Brethren, who were full not only of Envy, but Hatred to him, XXXVIII. 4, 5, 11. Some referr it alſo to Potiphar's Wife; who wickedly ſlandred him. And others to the whole Tribe of Ephraim; who were incompaſſed with Enemies (who in general are meant by Archers) when the Kingdom was ſetled in them, over the ten Tribes.
Have ſorely grieved him.] By their unkind, or rather churliſh Behaviour towards him; for they could not ſpeak peaceably to him, (XXXVIII. 4.) and, it's likely, they reviled him, and threw out bitter words againſt him: Which are properly compared to Arrows, Pſalm LXIV. 3.
And ſhot at him.] Deſigned to deſtroy him; and did actually throw him into ſore Afflictions, XXXVIII. 22, 24, 28.
And hated him.] Which aroſe from their hatred to him.
Ver. 24. But his Bow abode in ſtrength.] He armed himſelf with invincible Patience; having nothing elſe to oppoſe unto their malicious contrivances. It ſeems to be a Metaphor from thoſe Soldiers, who have Bows ſo well made, that though often, never ſo often bent, they neither break, nor grow weak. Such was the Temper of Joſeph's Mind.
And the Arms of his Hands were made ſtrong.] i. e. He was ſtrengthned and ſupported: Being like to a ſtrenuous Archer, the Muſcles and Sinews of whoſe Arms are ſo firm and compact, that though his Hands draw his Bow continually, he is not weary.
By the Hands of the mighty God of Jacob.] Which Fortitude he had not from himſelf, but from the Almighty; who had ſupported Jacob in all his Adverſities; and made all that Joſeph did (when he was ſold and impriſoned) to proſper in his Hands, XXXIX. 3, 22, 23. The Hebrew word Abir; which ſignifies Potent or Powerful, and we tranſlate mighty One, is as much as the LORD of Jacob. For from Power it comes to ſignifie Poteſtas, Authority and Dominion alſo, as Bochart obſerves.
From thence.] From the Divine Providence over him, before mentioned.
Is the Shepherd.] Joſeph became the Feeder and Nouriſher of his Father, and of his Family, and of their Flocks and Herds: Preſerving them all from being famiſhed.
And the Stone of Iſrael.] Who upheld them all, and kept them from being ruin'd. Or, Shepherd may ſignifie his being made Governor of all the Land of Egypt; and the Stone of Iſrael, the ſupport of his Family. For Shepherd is a Name of Dignity and Authority: And Stone ſignifies the Foundation (as Abarbinel here expounds it) upon which the whole Building relies: As Jacob and all his Children did upon Joſeph for their ſuſtenance.
Some I find (particularly D. Chytraeus) referr the words from thence unto Joſeph: And then by the Shepherd and Stone of Iſrael underſtand thoſe excellent Men, who by their Wiſdom and Valour ſupported the Commonwealth of Iſrael. Such as Joſhua, the Captain of the Lord's Hoſt, and Abdon, one of the Judges, who were of the Tribe of Ephraim: And Gideon, Jair, and Jephthah, who were of the Tribe of Manaſſeh. But the following words incline rather to the former Sence.
Ver. 25. Even by the God of thy Father.] Or, from him that bleſſed me; and advanced thee, to be the Support of my Family. For it referrs to all that went before.
Who ſhall help thee.] Having ſaid what God had already done for him; he now foretells what he would do hereafter: Which relates to all his Poſterity; whom God would Protect and Defend.
And by the Almighty.] Or, from him who is all-ſufficient; by which Name he revealed himſelf unto Abraham, when he entred into Covenant with him and with his Seed, XVII. 1.
And bleſs thee with the bleſſings of heaven above, bleſſings of the deep that lieth under.] The meaning ſeems to be, that his Poſterity ſhould be planted in a very fertile Soil: Watred from above with the Dew of Heaven and with Showers of Rain; and watred beneath with Springs and Rivers. As G. Voſſius well interprets it, Lib. I. de Idolol. cap. 77.
Bleſſings of the Breaſts, and of the Womb.] A promiſe of a numerous and thriving Progeny. Or, of a vaſt increaſe of Cattle, ſo well fed, that they ſhould bring up their Young proſperouſly, as well as bring them forth abundantly.
Ver. 26. The bleſſings of thy Father.] Either the Bleſſings beſtowed by God upon Jacob; or, the Bleſſings Jacob conferred on his Son Joſeph.
Have prevailed.] Are greater.
Above the bleſſings of my progenitors.] Than the Bleſſings God beſtowed upon Abraham and Iſaac: Who had not ſo many Sons, as God had bleſſed him withal: Upon every one of whom alſo he conferred a ſhare in the Inheritance of the Land of Canaan; whereas Iſhmael was excluded by Abraham, and Eſau by Iſaac. Or, the meaning may be, I have done more for thee, than they for me, i. e. thou ſhalt be happier than I. For Jacob led an unſetled life; but Joſeph flouriſhed in great Splendor in Egypt, to the end of his days.
Ʋnto the utmoſt bounds of the everlaſting Hills.] As long as the World ſhall laſt. For perpetuity is expreſſed in Scripture by the durableneſs of Mountains, Iſai. LIV. 10. And here he ſeems to allude to the noble Mountains, which fell to be the Portion of Joſeph's Children, viz. Baſhan and Mount Ephraim. But there are thoſe who think, he hath not reſpect to the durableneſs of theſe Mountains; but to their fruitfulneſs; tranſlating the Hebrew word Tavath not Bounds, but Deſires, as the Vulgar Latin doth. And then the Sence is, Ʋnto all that is moſt deſirable, in thoſe ancient Hills; Which abounded with the moſt excellent Fruit. And this Tranſlation is grounded on Moſes his Bleſſing, which ſeems to be an Interpretation of Jacob's, Deut. XXXIII. 15. where he bleſſes him; for the chief things of the ancient Mountains, and for the precious things of the laſting Hills.
Of him that was ſeparate from his Brethren.] The word Nazir, which we tranſlate ſeparate; ſignifies one that is ſeparated from others, vel Voto, vel Dignitate, (as Bochart obſerves, P. II. Hierozoic. L. V. cap. 6.) either by a Vow, or by his Dignity. And in the latter Sence Joſeph is called Nazir, becauſe of his eminent Dignity; whereby he was advanced above all his Brethren: Being the Vice-Roy of Egypt.
Ver. 27. Benjamin ſhall raven as a Wolf.] This ſets forth the warlike Temper of this Tribe: A Wolf being both a ſtrong and undaunted, and alſo a very rapacious Creature: And thence in after-times dedicated to Mars. From whence Wolves are called Martii and Martiales in Virgil and in Horace: And warlike Men are called by the Greeks foreign, of a Wolf-like Temper. And the Hiſtory juſtifies this Character: The Tribe of Benjamin alone maintaining a War with all the other Tribes; in which they overcame them in two Battles, though they had ſixteen to one againſt them. And they killed then more Men of Iſrael, than they had in their whole Army. See Bochart, P. I. Hierozoic. L. III. cap. 10.
In the morning he ſhall devour the prey, and at night he ſhall divide the Spoil. This doth not ſignifie (as the fore-named Author obſerves, in the ſame place) the whole Day, but the whole Night: One part of which is the Evening, and the other the Morning. And therefore the Particle and ſignifies here as much as after: And this is the Sence. The Tribe Benjamin ſhall be like a ravening Wolf: Who ſhall have his Prey to eat till Morninglight; after he hath divided it in the Evening. For the diviſion of the Prey, goes before the eating of it. This Paſſage is like that Joſh. VII. 25. They burnt them with Fire, and ſtoned them with Stones, i. e. burnt them, after they had ſtoned them; as we there rightly tranſlate it. And this applied to Benjamin, ſignifies ſuch ſucceſs in their Wars, that they ſhould come home loaded with the Spoils of their Enemies.
I omit the fancy of the Talmudiſts, who imagine Benjamin is compared to a Wolf; becauſe the Altar of Burnt-Offering, where the Morning and Evening-Sacrifices were daily conſumed, ſtood in this Tribe. They that would know what they ſay of this, may look into Codex Middoth, cap. 3. §. 1. And L' Empereur's Annotations there.
Ver. 28. All theſe are the twelve Tribes of Iſrael.] From theſe ſprang the Twelve Tribes of Iſrael: Or, theſe are the Bleſſings of the Twelve Tribes: For theſe words plainly ſhow, that what he had ſaid, was not to be fulfilled in their Perſons, but in their Poſterity.
And bleſſed them; every one according to his bleſſing, &c.] He did not give them a new Bleſſing after all this: But the meaning is, he bleſſed them (in the manner foregoing) every one according to the Bleſſing deſigned by God for them. There ſeems indeed to be no Benediction beſtowed on the three firſt Tribes; but that is to be underſtood only comparatively: For he provided for them all a Portion in the Land of Canaan.
Ver. 29. I am to be gathered to my People.] Muſt die ſhortly.
Bury me with my Fathers, &c.] The reaſon of this Injunction is well explained by Mercer: To whom I referr the Reader.
Ver. 30. In the Cave that is, &c.] He deſcribes the place ſo particularly, in this and the two next Verſes; becauſe he would not have them miſtake it, when they went to bury him: And that he might ſhow his Title to it, if the Inhabitants of Canaan (from which he had been abſent ſome Years) ſhould diſpute the laying his Body there.
Ver. 33. When Jacob had made an end of commanding his Sons.] Concerning his Burial; which he briefly added to his Prophecy.
He gathered up his Feet into the Bed.] The Hebrews think that out of Reverence to God he ſat up when he pronounced a Bleſſing on his Sons: His Feet hanging down upon the Ground. And indeed it is very probable he endeavoured to put himſelf into a Poſture of Authority at leaſt: And therefore ſat on his Bed-ſide while he ſpake. And now the Prophetick Spirit, which had raiſed his Natural Spirits above their ordinary pitch, departing from him, they preſently ſunk ſo much the lower; and in a ſhort time he expired.
Yielded up the Ghoſt.] The Hebrews will have it to expreſs an eaſie death.
And was gathered to his People.] To his Anceſtors. From whence there are ſome (particularly Theodoret) who inferr the belief they had, in thoſe Days, of another Life: In ſociety with thoſe who were departed out of this Life. For Brutes are never ſaid to be gathered to thoſe of their Kind, that died before them.