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Genesis 49:10
Verse
Context
Jacob Blesses His Sons
9Judah is a young lion— my son, you return from the prey. Like a lion he crouches and lies down; like a lioness, who dares to rouse him? 10The scepter will not depart from Judah, nor the staff from between his feet, until Shiloh comes and the allegiance of the nations is his. 11He ties his donkey to the vine, his colt to the choicest branch. He washes his garments in wine, his robes in the blood of grapes.
Sermons
Chuck Missler
Chuck Smith
Robert Arthur
David Guzik
St. Augustine
Henry LawSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
From Judah the scepter shall not depart - The Jews have a quibble on the word שבט shebet, which we translate scepter; they say it signifies a staff or rod, and that the meaning of it is, that "afflictions shall not depart from the Jews till the Messiah comes;" that they are still under affliction and therefore the Messiah is not come. This is a miserable shift to save a lost cause. Their chief Targumist, Onkelos, understood and translated the word nearly as we do; and the same meaning is adopted by the Jerusalem Targum, and by all the ancient versions, the Arabic excepted, which has kazeeb, a rod; but in a very ancient MS. of the Pentateuch in my own possession the word sebet is used, which signifies a tribe. Judah shall continue a distinct tribe till the Messiah shall come; and it did so; and after his coming it was confounded with the others, so that all distinction has been ever since lost. Nor a teacher from his offspring - I am sufficiently aware that the literal meaning of the original מבין רגליו mibbeyn raglaiv is from between his feet, and I am as fully satisfied that it should never be so translated; from between the feet and out of the thigh simply mean progeny, natural offspring, for reasons which surely need not be mentioned. The Targum of Jonathan ben Uzziel, and the Jerusalem Targum, apply the whole of this prophecy, in a variety of very minute particulars, to the Messiah, and give no kind of countenance to the fictions of the modern Jews. 13. At the haven of the seas shall Zebulun dwell, And he shall be a haven for ships.And his border shall extend unto Sidon.
Jamieson-Fausset-Brown Bible Commentary
JUDAH--A high pre-eminence is destined to this tribe (Num 10:14; Jdg 1:2). Besides the honor of giving name to the Promised Land, David, and a greater than David--the Messiah--sprang from it. Chief among the tribes, "it grew up from a lion's whelp"--that is, a little power--till it became "an old lion"--that is, calm and quiet, yet still formidable. (Gen 49:8-12) until Shiloh come--Shiloh--this obscure word is variously interpreted to mean "the sent" (Joh 17:3), "the seed" (Isa 11:1), the "peaceable or prosperous one" (Eph 2:14) --that is, the Messiah (Isa 11:10; Rom 15:12); and when He should come, "the tribe of Judah should no longer boast either an independent king or a judge of their own" [CALVIN]. The Jews have been for eighteen centuries without a ruler and without a judge since Shiloh came, and "to Him the gathering of the people has been."
John Gill Bible Commentary
The sceptre shall not depart from Judah,.... Which some understand of the tribe, that Judah should not cease from being a tribe, or that it should continue a distinct tribe until the coming of the Messiah, who was to be of it, and was, and that it might appear he sprung from it; but this was not peculiar to this tribe, for the tribe of Benjamin continued, and so did the tribe of Levi unto the coming of Christ: besides, by Judah is meant the tribe, and to say a tribe shall not depart from the tribe, is not only a tautology, but scarcely sense; it rather signifies dominion, power, and authority, as the sceptre always does, it being an emblem of it, see Num 24:17 and this intends either the government, which was in the heads and princes of the tribe, which commenced as soon as it became a tribe, and lasted as long as it remained one, even unto the times of the Messiah; or kingly power and government, which the sceptre is generally thought to be an emblem of, and which first commenced in David, who was of the tribe of Judah, and continued unto the Babylonish captivity, when another sort of governors and government took place, designed in the next clause: nor a lawgiver from between his feet; which may be rendered disjunctively, "or a lawgiver"; any ruler or governor, that has jurisdiction over others, though under another, as the word is used, Jdg 5:14 and the sense is, that till the Messiah came there should be in the tribe of Judah, either a king, a sceptre bearer, as there was unto the captivity; or a governor, though under others, as there were unto the times of Christ under the Babylonians, Persians, Grecians, and Romans; such as Gedaliah, Zorobabel, &c. and particularly the sanhedrim, a court of judicature, the members of which chiefly consisted of the tribe of Judah, and the or prince of it, was always of that tribe, and which retained its power to the latter end of Herod's reign, when Christ was come; and though it was greatly diminished, it had some power remaining, even at the death of Christ, but quickly after had none at all: and if by the "lawgiver" is meant a scribe or a teacher of the law, as all the Targums, Aben Ezra, Ben Melech, and others interpret it, who used to sit at the feet of a ruler, judge, or prince of the sanhedrim; it is notorious there were of these unto, and in the times of the Messiah: in short, it matters not for the fulfilment of this prophecy what sort of governors those were after the captivity, nor of what tribe they were; they were in Judah, and their government was exercised therein, and that was in the hands of Judah, and they and that did not depart from thence till Shiloh came; since those that were of the other tribes, after the return from the captivity all went by the name of Judah: until Shiloh come; which all the three Targums interpret of the Messiah, as do many of the Jewish writers, ancient and modern (p); and is the name of the Messiah in their Talmud (q), and in other writings (r); and well agrees with him, coming from a root which signifies to be "quiet", "peaceable", and "prosperous"; as he was of a quiet and peaceable disposition, came to make peace between God and men, and made it by the blood of his cross, and gives spiritual peace to all his followers, and brings them at length to everlasting peace and happiness; having prospered and succeeded in the great work of their redemption and salvation he undertook: and unto him shall the gathering of the people be; not of the Jews, though there were great gatherings of them to hear him preach, and see his miracles; as there were of all his people to him at his death, and in him as their head and representative, Eph 1:10 but of the Gentiles; upon his death, the Gospel being preached to all nations, multitudes among them were converted to Christ, embraced his doctrines, professed his religion, and abode by him, see Isa 11:10 some render it, the obedience of the people (s), from the use of the word in Pro 30:17, which sense agrees with the former; for those who are truly gathered by the ministry of the word yield an obedience to his doctrines and ordinances; and others read, "the expectation of the people" (t); the Messiah being the desire of all nations, Hag 2:6 this, with what goes before, clearly shows that the Messiah must be come, since government in every sense has departed from Judah for 1900 years or thereabout, and the Gentiles have embraced the Messiah and his Gospel the Jews rejected: the various contradictory senses they put upon this prophecy show the puzzle and confusion they are in about it, and serve to confirm the true sense of it: some apply it to the city Shiloh, others to Moses, others to Saul, others to David; nay, some will have Shiloh to be Jeroboam, or Ahijah the Shilonite, and even Nebuchadnezzar: there are two senses they put upon it which deserve the most notice, the one is, that "Shebet", we render "sceptre", signifies a "rod"; and so it does, but such a rod as is an ensign of government, as it must here, by what follows, see Eze 19:11, but they would have it to signify either a rod of correction (u), or a staff of support; but what correction or affliction has befallen the tribe of Judah peculiar to it? was it not in a flourishing condition for five hundred years, under the reign of David's family? and when the rest of the tribes were carried captive and never returned, Judah remained in its own land, and, when carried captive, after seventy years returned again to it; add to which, that this is a prediction, not of affliction and distress, that should abide in the tribe of Judah, but of honour and glory to it: and besides, Judah has had a far greater share of correction since the coming of the true Messiah than ever it had before: and what support have the Jews now, or have had for many hundred years, being out of their land (v), destitute of their privileges, living among other nations in disgrace, and for the most part in poverty and distress? the other sense is this, "the sceptre and lawgiver shall not depart from Judah for ever, when Shiloh comes (w)"; but this is contrary to the accents which separate and divide the phrase, "between his feet", from that, "for ever", as this version renders the word; though never signifies "for ever", absolutely put, without some antecedent noun or particle; nor does signify "when", but always "until", when it is joined with the particle as it is here; besides, this sense makes the prophecy to pass over some thousands of years before any notice is taken of Judah's sceptre, which, according to the Jews, it had thousands of years ago, as well as contradicts a received notion of their own, that the Messiah, when he comes, shall not reign for ever, but for a certain time, and even a small time; some say forty years, some seventy, and others four hundred (x). (p) Zohar in Gen. fol. 32. 4. & in Exod. fol. 4. 1. & in Numb. fol. 101. 2. Bereshit Rabba, fol. 98. sect. 85. 3. Jarchi & Baal Hatturim, in loc. Nachmanidis Disputat. cum Paulo, p. 53. Abarbinel. Mashmiah Jesbuah, fol. 10. 1. R. Abraham Seba, Tzeror Hammor, fol. 36. 4. & 62. 2. (q) T. Bab. Sanhedrin, fol. 98. 2. (r) Echa Rabbati, fol. 50. 2. (s) "obedientia populorum", Montanus, Junius & Tremellius, Piscator, Cocceius, Ainsworth; with which agree the Targums of Onkelos and Jerusalem, Aben Ezra, Kimchi in Sepher Shorash. rad. (t) , Sept Theodotion; "expectatio Gentium", V. L. (u) R. Joel Ben Sueb apud Menasseh, Ben Israel. Conciliator in Gen. Quaest. 65. sect. 8. (v) Written about 1750. Ed. (w) Vid. Menasseh, ib. sect. 3. (x) T. Bab. Sanhedrin, fol. 99. 1.
Tyndale Open Study Notes
49:10 This verse anticipates the kingship in Judah (cp. 17:6, 16; 35:11). Although the birthright blessing went to Joseph, Judah would provide Israel’s rulers (see 1 Chr 5:1-2). A long line of kings from Judah would retain the scepter, the symbol of rule; the last king would be the one to whom it belongs, the promised Messiah (see 2 Sam 7:4-16; Pss 2, 45, 60; Isa 11; Ezek 21:26-27; Zech 9:9; Rev 5:5). • from his descendants: Literally from between his feet, a poetic euphemism for reproductive organs. • until the coming of the one to whom it belongs (Or until tribute is brought to him and the peoples obey; traditionally rendered until Shiloh comes): These differences arise from ambiguities in the Hebrew text. Rule of Israel belongs to Judah’s descendant through David’s line (2 Sam 7:8-16), and he will eventually rule all nations, as signified by the bringing of tribute (see Pss 68:29; 72:8-11; Isa 2:2-4; Eph 4:8-10).
Genesis 49:10
Jacob Blesses His Sons
9Judah is a young lion— my son, you return from the prey. Like a lion he crouches and lies down; like a lioness, who dares to rouse him? 10The scepter will not depart from Judah, nor the staff from between his feet, until Shiloh comes and the allegiance of the nations is his. 11He ties his donkey to the vine, his colt to the choicest branch. He washes his garments in wine, his robes in the blood of grapes.
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Genesis #25 Ch. 46-48 & 50 Jacob's & Joseph's Faith
By Chuck Missler2.6K1:20:20FaithGEN 46:2GEN 47:27GEN 48:21GEN 49:1GEN 49:10GEN 49:17GEN 49:21In this sermon, Chuck Missler discusses Genesis chapters 46, 47, 48, and 50. He highlights the provision of God for His people, as seen in Pharaoh giving the land of Goshen to the Israelites. Jacob's presence before Pharaoh serves as a witness, emphasizing the importance of being a witness for God. Jacob refers to his life as a pilgrimage, reminding us of the unique relationship between Israel and the land. The sermon also explores the theme of justification, with Jacob's story representing the journey of justification and Joseph's story representing glorification.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
The Nazarite
By Robert Arthur1.0K37:36NazariteGEN 49:10LEV 3:1NUM 6:1JDG 8:22JHN 15:1ACT 2:13EPH 5:18In this sermon, the preacher discusses the concept of leadership and kingship. He uses the story of the vine, the olive tree, and the bramble from the book of Judges to illustrate different attitudes towards leadership. The vine and the olive tree decline the offer to be king because they are too busy serving and producing fruit. However, the bramble, which is not productive, eagerly accepts the offer. The preacher then relates this story to the spiritual application of seeking a leader and emphasizes the importance of finding inspiration and guidance from Christ, who is referred to as the true vine. The sermon also touches on the idea of making vows and the commitment to abstain from certain things, such as grapes and raisins, as a sign of dedication to God.
From Genesis to Jesus
By David Guzik87555:44GEN 3:15GEN 12:1GEN 49:10In this sermon, the speaker discusses the curse that Satan received from God after Adam and Eve's fall in the Garden of Eden. The curse includes enmity between Satan's seed and the seed of the woman. The speaker emphasizes Satan's strategy to prevent the emergence of the one who will defeat him, while God's strategy is to turn Satan's plan back on his head. The sermon also highlights the importance of the virgin birth and how Satan cannot defeat believers but can deceive them into defeating themselves.
Exposition on Psalm 76
By St. Augustine0GEN 49:10PSA 75:1JHN 8:58ROM 2:29St. Augustine preaches about the significance of true Israel and Judah, emphasizing that being a Jew is more than just a physical lineage but requires circumcision of the heart. He delves into the history of the tribes of Judah and Levi, highlighting the importance of spiritual lineage over physical descent. St. Augustine connects the lineage of Judah to the coming of Jesus Christ, emphasizing His eternal divinity and superiority over earthly kings. He discusses the transformation from Jews to Christians, emphasizing the importance of true faith and belief in Christ.
Shiloh
By Henry Law0GEN 49:10ISA 9:6DAN 7:14JHN 3:16JHN 14:27ROM 5:8PHP 2:9HEB 1:2REV 19:16Henry Law preaches about the significance of Shiloh, who is Christ, as the solid support in our final hour, bringing light to the dark valley of death. Shiloh represents the union of death and joy, offering a legacy of blessings and directing our thoughts to the abolisher of death. Shiloh is the Sent One, commissioned by God to bring salvation and atonement for our sins, revealing the depth of the Father's love. Shiloh is the ultimate conqueror, destined to reign with dominion and glory over all, ensuring victory over all opposition and establishing His eternal kingdom.
Concerning the Time of the Messiah's Coming.
By John Gill0Fulfillment of God's PromisesMessianic ProphecyGEN 49:10HAG 2:6GAL 4:4John Gill discusses the prophecies regarding the timing of the Messiah's coming, emphasizing that God had predetermined a specific time for this event, referred to as the 'fullness of time' in Galatians 4:4. He highlights that the Messiah was to come before the tribe of Judah lost its scepter and before the destruction of the second temple, as prophesied in Genesis 49:10 and Haggai 2:6-9. Gill argues that the prophecies were fulfilled in Jesus, who embodied the characteristics of the Messiah and came at the appointed time, thus validating the expectations of the Jewish people. He also notes that the prophets diligently sought to understand the timing of the Messiah's arrival, which was ultimately realized in Jesus Christ. The sermon serves as a reminder of the faithfulness of God in fulfilling His promises.
Going Outside the Camp
By William MacDonald0Following ChristReproach of ObedienceGEN 49:10PSA 50:5MAT 10:34JHN 15:18ROM 12:1PHP 3:20COL 3:12TI 3:5HEB 13:131PE 4:14William MacDonald emphasizes that Christ is the sole gathering center for His people, urging believers to move away from earthly religious systems that dishonor Him. He explains that going to Christ outside the camp means leaving behind the prestige of traditional church associations and embracing the reproach that comes with true obedience. MacDonald challenges Christians to consider whether they are willing to bear this reproach for the sake of following Christ, who calls them out of the world and into a deeper relationship with Him.
Demonstration 5 (Of Wars)
By Aphraates0GEN 27:40GEN 49:10DEU 4:2DEU 32:21ISA 5:1DAN 2:44DAN 7:27HOS 8:10MAT 19:28LUK 2:1Aphraates preaches about the prophetic visions in the book of Daniel, highlighting the rise and fall of kingdoms, the humbling of the proud, and the ultimate victory of God's Kingdom. He emphasizes the importance of humility, as seen in historical events where those who exalted themselves were eventually humbled by God. Aphraates encourages believers to trust in God's sovereignty, even in times of turmoil and conflict, knowing that God's Kingdom will prevail in the end.
Prophecy in the Old Testament
By Lewis Sperry Chafer0GEN 49:10ISA 11:1ISA 53:1JER 30:4JER 31:36DAN 7:13DAN 12:9LUK 21:241TI 4:62TI 3:16Lewis Sperry Chafer emphasizes the significance of prophecy in the Bible, highlighting that all prophecy is history pre-written and credible as God's word. He explains that a right understanding of prophecy is crucial for interpreting the Word of Truth and discerning one's divine appointments. Chafer discusses the major themes of prophecy in the Old Testament, including predictions concerning the Gentiles, Israel's early history, the nation of Israel, the last dispersion and regathering of Israel, the advent of the Messiah, the tribulation, and the Messianic kingdom and the Day of the Lord.
Hebrews Chapter 4 Our Great High Priest Superior to Aaron
By A.B. Simpson0SalvationChrist's PriesthoodGEN 49:10HEB 7:1HEB 7:21HEB 7:23HEB 7:26HEB 8:6HEB 9:24HEB 10:10HEB 10:14A.B. Simpson emphasizes the superiority of Christ as our Great High Priest over Aaron and the Levitical priesthood, highlighting that Christ belongs to a higher order of priesthood, that of Melchizedek. He explains that Christ's priesthood is established by divine oath, is eternal, and is characterized by His sinlessness and ability to mediate a better covenant. Simpson illustrates how Christ's sacrifice is once for all, unlike the repeated sacrifices of Aaron's line, and that through Him, believers receive full forgiveness and eternal salvation. The sermon concludes with the call for believers to embody Christ's love and serve as bridges to others, reflecting His grace and mercy.
His Fullness
By Thomas Bradbury0GEN 49:10ISA 11:2JHN 1:16JHN 3:272CO 12:10GAL 4:4EPH 3:18COL 1:182TI 2:13Thomas Bradbury preaches about the all-encompassing grace of God, starting with the disputed point of who spoke the words in John 1:16, highlighting the ministry of John the Baptist and his humble acknowledgment of Christ's pre-eminence. The sermon delves into the vast subject of the fullness of Christ, emphasizing His overflowing abundance of grace and blessings for believers. Bradbury explores the concepts of predestination, election, redemption, justification, and forgiveness as manifestations of God's grace, leading to a deep reflection on the believer's journey from sinfulness to experiencing the fullness of God's grace and glory.
Signs of the Times
By John Wesley0Discerning the TimesSpiritual BlindnessGEN 49:10ISA 40:3MAL 3:1MAT 11:4MAT 16:3John Wesley emphasizes the importance of discerning the signs of the times, as illustrated in Matthew 16:3, where Jesus rebukes the Pharisees and Sadducees for their inability to recognize the coming of the Messiah despite clear signs. Wesley explains that the times of the Messiah were marked by prophecies and miraculous works that should have been evident to the religious leaders, yet their hearts were veiled by hypocrisy and sin. He draws parallels to the present day, urging Christians to recognize the signs of a coming 'latter-day glory' and the transformative work of God in the world today. Wesley warns that many fail to see these signs due to spiritual blindness and a lack of integrity, just as the Pharisees did. He calls for believers to open their eyes to the work of God and to actively participate in spreading the gospel.
The Records of Jesus' Ancestors Matthew 1:1-17 Luke 3:23-38
By David Servant0GEN 5:1GEN 6:9GEN 9:18GEN 11:10GEN 17:5GEN 49:10MAT 1:1MAT 1:17LUK 3:23ROM 1:3David Servant preaches about the significance of the two lists of Jesus' ancestors in Matthew and Luke, explaining the differences in ancestry through Joseph and Mary, tracing back to Abraham and Adam. He emphasizes the importance of Jesus being a real historical figure and fulfilling Old Testament prophecies as the promised Messiah through His lineage. David also addresses the relevance of understanding our shared ancestry with biblical figures and the importance of learning about Jesus as both a historical person and the Son of God.
Our Great High Priest Superior to Aaron
By A.B. Simpson0Better CovenantChrist's PriesthoodGEN 49:10HEB 7:1HEB 7:21HEB 7:23HEB 7:26HEB 8:6HEB 9:24HEB 10:10HEB 10:14A.B. Simpson emphasizes the superiority of Christ as our Great High Priest over Aaron and the Levitical priesthood, highlighting that Christ's priesthood is established on better promises and a better covenant. He explains that Christ belongs to a superior order of priesthood, the order of Melchizedek, and is from the tribe of Judah, which signifies His royal authority. Simpson elaborates on the eternal and unchangeable nature of Christ's priesthood, His perfect character, and the better sanctuary in which He ministers, ultimately underscoring the efficacy of His sacrifice compared to the old covenant. The sermon concludes with the assurance of Christ's ability to save completely and the call for believers to share this salvation with others.
Homily 6 on Matthew
By St. John Chrysostom0GEN 49:10PRO 9:9EZK 16:49MAT 2:1MAT 10:33ROM 10:22CO 2:2EPH 6:12PHP 3:19John Chrysostom preaches on the significance of the wise men from the East seeking Jesus, emphasizing the divine intervention through the star to lead them to the newborn King of the Jews. He delves into the unique nature of the star, highlighting its miraculous movements and purpose to reprove the Jews for their insensibility and to open the door to the Gentiles. Chrysostom challenges the audience to reflect on their own actions and attitudes, urging them to prioritize repentance, compunction, and sobriety over indulgence in worldly pleasures and sinful entertainment. He warns against the dangers of immorality, blasphemy, and complacency, emphasizing the need for a contrite heart, self-restraint, and reverence in the face of spiritual warfare and impending judgment.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
From Judah the scepter shall not depart - The Jews have a quibble on the word שבט shebet, which we translate scepter; they say it signifies a staff or rod, and that the meaning of it is, that "afflictions shall not depart from the Jews till the Messiah comes;" that they are still under affliction and therefore the Messiah is not come. This is a miserable shift to save a lost cause. Their chief Targumist, Onkelos, understood and translated the word nearly as we do; and the same meaning is adopted by the Jerusalem Targum, and by all the ancient versions, the Arabic excepted, which has kazeeb, a rod; but in a very ancient MS. of the Pentateuch in my own possession the word sebet is used, which signifies a tribe. Judah shall continue a distinct tribe till the Messiah shall come; and it did so; and after his coming it was confounded with the others, so that all distinction has been ever since lost. Nor a teacher from his offspring - I am sufficiently aware that the literal meaning of the original מבין רגליו mibbeyn raglaiv is from between his feet, and I am as fully satisfied that it should never be so translated; from between the feet and out of the thigh simply mean progeny, natural offspring, for reasons which surely need not be mentioned. The Targum of Jonathan ben Uzziel, and the Jerusalem Targum, apply the whole of this prophecy, in a variety of very minute particulars, to the Messiah, and give no kind of countenance to the fictions of the modern Jews. 13. At the haven of the seas shall Zebulun dwell, And he shall be a haven for ships.And his border shall extend unto Sidon.
Jamieson-Fausset-Brown Bible Commentary
JUDAH--A high pre-eminence is destined to this tribe (Num 10:14; Jdg 1:2). Besides the honor of giving name to the Promised Land, David, and a greater than David--the Messiah--sprang from it. Chief among the tribes, "it grew up from a lion's whelp"--that is, a little power--till it became "an old lion"--that is, calm and quiet, yet still formidable. (Gen 49:8-12) until Shiloh come--Shiloh--this obscure word is variously interpreted to mean "the sent" (Joh 17:3), "the seed" (Isa 11:1), the "peaceable or prosperous one" (Eph 2:14) --that is, the Messiah (Isa 11:10; Rom 15:12); and when He should come, "the tribe of Judah should no longer boast either an independent king or a judge of their own" [CALVIN]. The Jews have been for eighteen centuries without a ruler and without a judge since Shiloh came, and "to Him the gathering of the people has been."
John Gill Bible Commentary
The sceptre shall not depart from Judah,.... Which some understand of the tribe, that Judah should not cease from being a tribe, or that it should continue a distinct tribe until the coming of the Messiah, who was to be of it, and was, and that it might appear he sprung from it; but this was not peculiar to this tribe, for the tribe of Benjamin continued, and so did the tribe of Levi unto the coming of Christ: besides, by Judah is meant the tribe, and to say a tribe shall not depart from the tribe, is not only a tautology, but scarcely sense; it rather signifies dominion, power, and authority, as the sceptre always does, it being an emblem of it, see Num 24:17 and this intends either the government, which was in the heads and princes of the tribe, which commenced as soon as it became a tribe, and lasted as long as it remained one, even unto the times of the Messiah; or kingly power and government, which the sceptre is generally thought to be an emblem of, and which first commenced in David, who was of the tribe of Judah, and continued unto the Babylonish captivity, when another sort of governors and government took place, designed in the next clause: nor a lawgiver from between his feet; which may be rendered disjunctively, "or a lawgiver"; any ruler or governor, that has jurisdiction over others, though under another, as the word is used, Jdg 5:14 and the sense is, that till the Messiah came there should be in the tribe of Judah, either a king, a sceptre bearer, as there was unto the captivity; or a governor, though under others, as there were unto the times of Christ under the Babylonians, Persians, Grecians, and Romans; such as Gedaliah, Zorobabel, &c. and particularly the sanhedrim, a court of judicature, the members of which chiefly consisted of the tribe of Judah, and the or prince of it, was always of that tribe, and which retained its power to the latter end of Herod's reign, when Christ was come; and though it was greatly diminished, it had some power remaining, even at the death of Christ, but quickly after had none at all: and if by the "lawgiver" is meant a scribe or a teacher of the law, as all the Targums, Aben Ezra, Ben Melech, and others interpret it, who used to sit at the feet of a ruler, judge, or prince of the sanhedrim; it is notorious there were of these unto, and in the times of the Messiah: in short, it matters not for the fulfilment of this prophecy what sort of governors those were after the captivity, nor of what tribe they were; they were in Judah, and their government was exercised therein, and that was in the hands of Judah, and they and that did not depart from thence till Shiloh came; since those that were of the other tribes, after the return from the captivity all went by the name of Judah: until Shiloh come; which all the three Targums interpret of the Messiah, as do many of the Jewish writers, ancient and modern (p); and is the name of the Messiah in their Talmud (q), and in other writings (r); and well agrees with him, coming from a root which signifies to be "quiet", "peaceable", and "prosperous"; as he was of a quiet and peaceable disposition, came to make peace between God and men, and made it by the blood of his cross, and gives spiritual peace to all his followers, and brings them at length to everlasting peace and happiness; having prospered and succeeded in the great work of their redemption and salvation he undertook: and unto him shall the gathering of the people be; not of the Jews, though there were great gatherings of them to hear him preach, and see his miracles; as there were of all his people to him at his death, and in him as their head and representative, Eph 1:10 but of the Gentiles; upon his death, the Gospel being preached to all nations, multitudes among them were converted to Christ, embraced his doctrines, professed his religion, and abode by him, see Isa 11:10 some render it, the obedience of the people (s), from the use of the word in Pro 30:17, which sense agrees with the former; for those who are truly gathered by the ministry of the word yield an obedience to his doctrines and ordinances; and others read, "the expectation of the people" (t); the Messiah being the desire of all nations, Hag 2:6 this, with what goes before, clearly shows that the Messiah must be come, since government in every sense has departed from Judah for 1900 years or thereabout, and the Gentiles have embraced the Messiah and his Gospel the Jews rejected: the various contradictory senses they put upon this prophecy show the puzzle and confusion they are in about it, and serve to confirm the true sense of it: some apply it to the city Shiloh, others to Moses, others to Saul, others to David; nay, some will have Shiloh to be Jeroboam, or Ahijah the Shilonite, and even Nebuchadnezzar: there are two senses they put upon it which deserve the most notice, the one is, that "Shebet", we render "sceptre", signifies a "rod"; and so it does, but such a rod as is an ensign of government, as it must here, by what follows, see Eze 19:11, but they would have it to signify either a rod of correction (u), or a staff of support; but what correction or affliction has befallen the tribe of Judah peculiar to it? was it not in a flourishing condition for five hundred years, under the reign of David's family? and when the rest of the tribes were carried captive and never returned, Judah remained in its own land, and, when carried captive, after seventy years returned again to it; add to which, that this is a prediction, not of affliction and distress, that should abide in the tribe of Judah, but of honour and glory to it: and besides, Judah has had a far greater share of correction since the coming of the true Messiah than ever it had before: and what support have the Jews now, or have had for many hundred years, being out of their land (v), destitute of their privileges, living among other nations in disgrace, and for the most part in poverty and distress? the other sense is this, "the sceptre and lawgiver shall not depart from Judah for ever, when Shiloh comes (w)"; but this is contrary to the accents which separate and divide the phrase, "between his feet", from that, "for ever", as this version renders the word; though never signifies "for ever", absolutely put, without some antecedent noun or particle; nor does signify "when", but always "until", when it is joined with the particle as it is here; besides, this sense makes the prophecy to pass over some thousands of years before any notice is taken of Judah's sceptre, which, according to the Jews, it had thousands of years ago, as well as contradicts a received notion of their own, that the Messiah, when he comes, shall not reign for ever, but for a certain time, and even a small time; some say forty years, some seventy, and others four hundred (x). (p) Zohar in Gen. fol. 32. 4. & in Exod. fol. 4. 1. & in Numb. fol. 101. 2. Bereshit Rabba, fol. 98. sect. 85. 3. Jarchi & Baal Hatturim, in loc. Nachmanidis Disputat. cum Paulo, p. 53. Abarbinel. Mashmiah Jesbuah, fol. 10. 1. R. Abraham Seba, Tzeror Hammor, fol. 36. 4. & 62. 2. (q) T. Bab. Sanhedrin, fol. 98. 2. (r) Echa Rabbati, fol. 50. 2. (s) "obedientia populorum", Montanus, Junius & Tremellius, Piscator, Cocceius, Ainsworth; with which agree the Targums of Onkelos and Jerusalem, Aben Ezra, Kimchi in Sepher Shorash. rad. (t) , Sept Theodotion; "expectatio Gentium", V. L. (u) R. Joel Ben Sueb apud Menasseh, Ben Israel. Conciliator in Gen. Quaest. 65. sect. 8. (v) Written about 1750. Ed. (w) Vid. Menasseh, ib. sect. 3. (x) T. Bab. Sanhedrin, fol. 99. 1.
Tyndale Open Study Notes
49:10 This verse anticipates the kingship in Judah (cp. 17:6, 16; 35:11). Although the birthright blessing went to Joseph, Judah would provide Israel’s rulers (see 1 Chr 5:1-2). A long line of kings from Judah would retain the scepter, the symbol of rule; the last king would be the one to whom it belongs, the promised Messiah (see 2 Sam 7:4-16; Pss 2, 45, 60; Isa 11; Ezek 21:26-27; Zech 9:9; Rev 5:5). • from his descendants: Literally from between his feet, a poetic euphemism for reproductive organs. • until the coming of the one to whom it belongs (Or until tribute is brought to him and the peoples obey; traditionally rendered until Shiloh comes): These differences arise from ambiguities in the Hebrew text. Rule of Israel belongs to Judah’s descendant through David’s line (2 Sam 7:8-16), and he will eventually rule all nations, as signified by the bringing of tribute (see Pss 68:29; 72:8-11; Isa 2:2-4; Eph 4:8-10).