In Genesis 49 we find the general prophetic blessing of Jacob’s sons. Here one may convey the scope without ceasing to be brief. As the blessings allude to the history of the twelve heads of the nation, so naturally we have the future that awaits the tribes of Israel.
But as this is a matter of tolerably widespread knowledge amongst Christians, there is no need for much to be said about it.
Reuben is the starting-point, and alas! it is, like man always, corruption. It was the first mark of evil in the creature.
The second is no better, – rather worse it may be in some respects, – violence. Simeon and Levi were as remarkable for the latter, as Reuben for the former – a sorrowful vision for Jacob’s heart – to feel that this not only had been but was going to be; for undoubtedly he knew, as he says, that what he then uttered would sweep onward and befall the people “in the last days.” This did not hinder his beginning with the history of Israel from his own days. Corruption and violence, as they had been the two fatal characteristics of his three eldest sons, so would stamp the people in their early history. Israel under law broke the law, and was ever leaving Jehovah for Baalim; yet the sons would be no better, rather worse, than the father; but the grace of God would interfere for the generations to come as it had for their father Jacob, and the last day would be bright for them as in truth for him.
Then Judah comes before us. It might be thought, that surely there will be full blessing now. “Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk. Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon.”
“The scepter shall not depart from Judah,
Nor the staff of power from between his feet,
Until he come to Shiloh,
And to him the obedience of the peoples be.”
The ruling position of Judah was not until, but after he came to Shiloh. That anyone, therefore, during the kings would falsify the events in a pretended prophecy put into dying Jacob’s lips is too much for the credulity of anyone but a rationalist. Secondly, one who speaks of others so scornfully as this writer ought not to have exposed himself to the charge of such ignorance as confounding “the peoples” or nations with the people or tribes of Israel. I believe, therefore, with the amplest authority in Hebrew, that as the language admits of our taking Shiloh as the subject, not object, so the sense in the context demands that we render it “until Shiloh (that is, Peace, or the Man of Peace, the Messiah come.”)
Yes, Jacob speaks of Shiloh. But Shiloh was presented to the responsibility of the Jew first; and consequently all seemed to break down, and in one sense all really did. “To Him shall the gathering of the peoples be”; and so certainly it will be, but not yet. Shiloh came; but Israel were not ready, and refused Him. Consequently the gathering (or the obedience) of the peoples, however sure, is yet in the future. The counsel of God seemed to be abortive, but was really established in the blood of the cross, which unbelief deems its ruin. It is postponed, not lost.
Zebulun gives us the next picture of the history of Israel. Now that they have had Shiloh presented but have refused Him, the Jews find their comforts in intercourse with the Gentiles. This is what they do now – seeking to make themselves happy, when, if they weigh their own prophets, they must suspect fatal error somewhere in their history. They have lost their Messiah, and they court the world. “Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships, and his border shall be unto Zidon.”
The consequence is that the Jews sink under the burden, falling completely under the influence of the nations. This is shown by Issachar – “a strong ass crouching down between two burdens.”
Then we come to the crisis of sorrows for the Jew. In Dan we hear of that which is far more dreadful than burdens inflicted by the Gentiles, and their own subjection, instead of cleaving to their proper and distinctive hopes. In the case of Dan there is set forth the power of Satan (verse 17). “Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.” We see here the enemy in the serpent that bites, and the consequent disaster to the horseman. It is the moment of total ruin among the Jews, but exactly the point of change for blessing. It is then accordingly we hear the cry coming forth, “I have waited for thy salvation, O Jehovah.” It is the sudden change from the energy of Satan to the heart looking up and out to Jehovah Himself.
From that point all is changed. “Gad, a troop shall overcome him; but he shall overcome at the last.” Now we have victory on the side of Israel.
This is not all. There is abundance, too. “Out of Asher his bread shall be fat, and he shall yield royal dainties.”
Again, there will be liberty unknown under law, impossible when merely dealt with under the governing hand of God because of their faults. “Naphtali is a hind let loose: he giveth goodly words.” What a difference from him who was bearing like an ass two burdens!
But, more than that, we have Joseph. Now we have the glory in connection with Israel; and finally power in the earth: Joseph and Benjamin are now as it were found together. What was realized in the facts of the history at last terminates in the blessedness – the predicted blessedness – of Israel.