Genesis 49

Genesis 49:1

GAther your selves together] To some that were then present he giveth this charge, to call the absent, that they may come together, and heare all at once, what he hath to say unto them at his farewell with the world; and he doubleth this charge, for it is repeated againe vers. 2. they were brethren, and though divers in person, yet in him united as the branches in the stock; and by this joynt injunction for their assembly unto him, he intimateth the union that should be among them, which the Psalmist highly praiseth, in the comparison of it to the precious ointment, wherewith Aaron was anointed, and to the dew of Hermon, Psal. 133. vers. 2, 3. the ointment was most pleasant, as made up of many sweet ingredients, exquisitely tempered and put together by the art of the Apothecarie, Exod. 30. vers. 23, 24, 25. And the mountaine of Hermon (which in the allotment of the Tribes was part of the portion of Issachar) was a very fruitfull mountaine, by the dew of heaven descending upon it, where for that reason the cattell were fed, which were offered in sacrifice to God; Adrichom. Delph. Theatr. pag. 36. col. 2. Such is the delight, and benefit of brotherly union; nor is it more acceptable, or profitable to man, then pleasing unto God, for where that is he is so well pleased with it, that there he concludeth the blessing, Psal. 33. vers. 3. he causeth blessednesse to settle there, as it were solemnly enacting a law that unitie and felicitie shall dwell together; as on the contrary, discord, and distraction breed want, and woe not onely to particular families, but to whole States, and Kingdomes, Mar. 3. 24, 25.

that I may tell] Being now to leave the world he leaveth such advertisements with his sonnes, as the remembrance of them may doe them good when he is dead; whose example should be a patterne to other dying men (though they have not the Spirit of Prophecie as Jacob had) to deliver some memorandums at the time of their death to their surviving children, and friends, if they be apprehensive of the approach of it; and have understanding, memory, and speech to enable them; as to recount unto them what remarkable things have hapned in their dayes, what notable judgements or mercies either upon the State in generall, or particular persons God hath shewed in their times, and what have beene conceived to be the motives, and meanes of either; what changes they have observed, and what peculiar acts of providence to make the condition of man either better or worse; what have beene the waies, and methods of Satan to intice unto sinne, and what helps and escapes they have had to get from it; what comfort and lightsomenesse of conscience they have enjoyed in a sincere constant attendance on Gods Ordinances, and in an holy care to make their conversations conformable to them; and what discomfort they have felt by neglect of them, or straying from them; what they thinke of sinne, and of this world compared with holinesse, and the happinesse of the world to come; and for this purpose it would doe well if they made some preparations in the time of health and life, by storing up such observable matter as may be like to worke most effectually upon children, servants, and friends, who shall be witnesses of their last words; for a mans last words are the more heeded by those that heare them, because first, then his heart being more affectionately set upon God, his tongue is the more likely to be guided by God. Secondly, because then what he saith is conceived to be spoken in sinceritie; for whatsoever he doth in the time of life, and health, no man almost dare dissemble at his death. Thirdly, because with the words the person that spake them will be readily remembred, and the state wherein he was at that time he spake; which being the common condition of all men (for all are mortall) may dispose them to make a more serious application of all to themselves.

tell you] He telleth them all together, what he hath to say to every one of them in particular, that every one may receive benefit, not onely by his owne proper portion of Jacobs speech, but by his brethrens likewise. It was wisely done of Jacob thus to order his discourse unto them; that being good in it selfe, it might by communication be the more good; and it should be every ones desire (and will be so in such as are sincerely religious) not to confine those advertisements to one alone, or to a few, which they may with hope of more fruit impart unto many.

last dayes] (1 Timothy 4:1. 2 Timothy 3:1.) That is, in aftertimes, yet a great while to come: see and compare Acts 2:17. with Joe 2:28. More particularly in the last dayes, that is, your last state in this Land, when God shall bring you out of Egypt; and because he speaketh of the Messias (viz. vers. 10.) as farre off as to his coming in the flesh, which was 1680. yeares after this prophecie, the state, and time of the Gospel may be called the last time, because after that there will be no change of the Church from Christianitie to the worlds end; before the flood, and a good while after, the Church was ordered without a written Law, untill Moses, and then came in the Leviticall Priesthood, and Ceremonies, which lasted untill Christ: Last of all came in the Christian Religion, (that Priesthood, and those Ceremonies being abolished) which without any change of Doctrine, or Sacraments, shall last untill the worlds end. Now in that Jacob, when the eyes of his body were dimme, Chap. 48. vers. 10. had his soule so enlightned as that it could pierce to the apprehension of future events so farre off, and could discerne through so many thousand darke nights as were to come betwixt the prophecie and the event, it is an assured evidence of the assistance of a Divine Spiri; for neither humane policie, nor judiciall Astrologie, (for though a starre was appointed to guide the Wise men to Bethlehem, when he was borne, Matth. 2. 2, &c. all the starres of the firmament could not (if they had beene consulted with) have told any tydings of his coming many hundred yeares after this time when Jacob foretold it) nor Angel, nor Devil, could at Jacobs death (without a revelation from God) have prophecied of the Messiahs birth.

Genesis 49:3

Reuben thou art my first borne] As the eldest sonne, there belonged to him divers worthy, and honourable priviledges; as that when the father was dead, he succeeded him in the headship of the family, so that his younger brethren were to reverence him, and rise up unto him as a father; to maintaine the honour of this preeminence, he was to have a double portion to any of the rest in the estate of his father. So was it established by expresse Law in Moses time, that if a man had two wives, the one beloved, the other hated, or lsse loved, (as it was with Jacob, Gen. 29. 30, 31.) he might not make th sonne of the beloved first borne, but should acknowledge the sonne of the hated first borne, by giving him a double portion of all that he had, Deuteronomy 21:17. which, (though not by the instinct of nature, yet by some revealed light) with many other Ceremoniall particulars (which came into an expresse Law in after times) was in use and practice among the Patriarchs before the Law was written. See Annot. on Chap. 35. vers. 2. & on Chap. 48. 5: 5.

my might and the beginning] That is, the first effect of my paternall power, and vigour, whereby God enabled me to beget thee as a father first of all; and the first that of my family, and off-spring had the manhood and maturitie of strength, as Deuteronomy 21:17. & Psalms 78:51. Or, who by thy senioritie and eldership shouldest have beene the prime Pillar of my family.

the excellency of] Thou shouldest, and mightest, as my first borne, have enioyed an excellencie of dignity, power, and authoritie (with a double portion, as Deuteronomy 21:17.) above thy brethren, and therein I should now have confirmed thee, and thy posteritie after thee, by my fatherly benediction, if thou hadst not lost thy birthright by thine offence; but as thou hast behaved thy selfe I must from God speak of thee otherwise then in my fatherly affection I could wish, or thou out of love to thy selfe wilt be willing to heare.

Genesis 49:4

Ʋnstable as water] Water hath a qualitie to coole, and make cleane, but Reuben is not likened to it for that, because he was hot by lust, and uncleane by polluting his father bed; but he is compared to water for its lightnesse, and unstabilitie, which is easily moved by the windes into waves, and naturally cannot containe it selfe in its owne bounds, but wheresoever it is powred out runneth to the lowest place; and for the greatest part of it, the Sea, it is in continuall motion of ebbing, and flowing; such is the mind of a man led away with his lust, as Reuben was: for concupiscence of women taketh off the constancie of man, (as we see in Solomon) making his hear too effeminate, and feeble to be stable and stedfast in any good thing. The word here used is joyned with vaine, Judg. 9. 4. [vaine and light: or, unstable persons] the word in the Originall rendred light, is the same which is here used; and with [treacherous] Zeph. 3. 4. for they that are unstable, or light, or vaine men, by their lightnesse, and unconstancie are easily drawne to be treacherous towards those that trust them, being apt to be deceived themselves, 1 Pet. 2. 14. they are ready to be used for deceit of others, and to divide from them to whom they should adhere; thence were the divisions and grudgings of the Reubenites among themselves, Judg. 5. 5: 15, 16.

thou shalt not excell] The words in the Originall are Imperative, doe thou not excell, or excell thou not, but the sense is Indicative, or prophetick; as our Translation hath it; and yet th Hebrew phrase imports, that though Reuben may seeme in his levitie and unstablenesse to follow his owne mind, and to doe his owne will, he doth thereby undergoe the curse which God as by a kind of commanding law hath laid upon him, as David observed of Shimei his cursing, 2 Samuel 16:11. and accordingly it appeareth in the holy Historie, that he did not excell either in the number of his Tribe, as it is in the 33. of Deut. vers. 6. after the Originall reading; or in valour, or any excellen atchievement.

Because thou wentest up] For a pang of lawlesse lust, and a moment or two of sinfull pleasure, he lost the prerogative of his birth-right, which would have been a setled and perpetuall honour to him, and his posterity: So far doth sensuality besot and befoole men, when they give way unto it, and therefore is the lustfull wanton by the Wise-man called a simple one, a young man void of understanding, Proverbs 7:7. and his going to the house of an harlot compared to a fooles going to the correction of the stocks, vers. 22. Reuben might haply think that this fact, committed about forty yeares before, was now both forgiven, and forgotten; and it is but barely related, not reproved, in the first notice taken of it, Chap. 35. 22. But it is not time, (how long soever) but true repentance that taketh off the guilt of sin; and God is alwayes free to take his own time, either to reprove, or punish it, to whom al things are alwayes present, though in years, or ages they be never so far distant, and not only slipped out of the memory of man, but rased out of all Records, and human memorials: which must admonish us still to renew our repentance, and in our riper yeares to bewaile the wickednesse of youth, and to pray for pardon of it, as David did, Psalms 25:7. and withall, to beware that we misdeem not the judgement of God, when it doth not presently proceed to the punishment of offenders, since it neither winkes nor sleeps towards the wicked, but forbeareth, that his goodnesse may lead them to repentance, Romans 2:4. or if they remaine impenitent, that upon their treasuring up of wrath against the day of wrath, they may be more lyable to the righteous judgement of God, vers. 5.

He went up] He spake to him before, now, as in indignation at him turning his eyes from him, he directeth his speech to his brethren, that they may take his censure as a cantion unto themselves; whereby we see that zeale against sin may consist with charity to the sinner, for Jacob, as Reubens father, as inspired now by the Holy Ghost, as a dying man, was doubtlesse free from malice towards him, and all the world; So it was with dying David, when he gave advice to Salomon to do justice upon Shimei; 1 Kings 2:9.

Genesis 49:5

Brethren] In evill, Proverb. 18. 9. not more naturally of kinne by blood, then morally and mortally by cruell bloodshed, principally in the massacre of the Shechemites, Genes. 34. 25. and it may be also in conspiracy against Joseph, as those of the Tribe of Levi and Simeon were against Christ (of whom Joseph was a type;) for Levi, it is certain his Tribe was deeply guilty of his death, for the Priests, who were of that Tribe, were his most bitter, and bloody enemies; and (as some say) Judas was of the Tribe of Simeon.

Genesis 49:6

O my soule come not] By this patheticall Apostrophe, or converting of his speech from Simeon, and Levi to his soule, he professeth his zealous detestation of their outragious act, lest when he was dead he might have been thought either a favourer of it, or not an enemy to it; and it is a point of pious prudence (especially in persons eminent for godlinesse) before their death to cleare themselves of such aspersions, or suspicions, as upon their silence might be imputed unto them, with prejudice to the religion they have professed; and for this reason, it is well done by many learned and godly Protestants, to make a confession of their faith at their death, that Papists may not be beleeved, when they rport their Apostasie from the true Church to the Popish, as they did of Calvin, Beza, and others.

Mine honour, be not thou] By honour may be meant his soule, which is the honour and glory of a man; and by the word here used for honour, or (as some reade) glory, is sometimes understood the tongue, as Psalms 16:9. and Psalms 30:10. Acts 2:26. for that also is the glory of a man above the dumbe creatures, and by an eloquent use of it one man glorieth above another. The meaning may be, that he neither consented to them in word, or thought, and therefore he would not suffer in his honour and reputation for their sakes; and though some would glory in the contriving and successe of such a mischievous designe, he was so far from glorying in it, that he did detest and abhorre it.

Slew a man] That is, Hamor the King, the Prince Shechem his son, and their subjects the citizens; for the singular number is put for the plurall, as the plurall number is also divers times put for the singular in the Hebrew tongue.

Selfe-will] If in sodaine wrath the ill deed had been done, it had not been so bad, but there was time to consider of the project, and reasoning against it, and a wilfull resolution against that reason; and the more wilfull, especially upon deliberation, the more wicked.

They digged downe a wall] The words (as some render them, for they are ambiguous) are, They houghed an oxe, or bull, so the Seventy, by the bull meaning him who like a bull rushed upon a rape, and who was as the bull of the herd, the chiefe of the city; but an oxe is put for oxen, the singular number for the plurall, and so the words are understood of the violent driving away of the spoile of the Shechemites cattell, Chap. 34. 28. and cutting them with their swords that would not drive sociably with the rest of the herd. But the best reading is, they digged downe a wall, and though it may be then the city was not walled, they made some violent breaches into the walls of particular houses, or chambers, and most likely where Hamor or Shechem were, because their chiefe quarrell was at them, for the abuse of their sister.

Genesis 49:7

Cursed be their anger] He curseth not their persons, but their wrath; we must pray rather against the wickednesse of the persons, then against the persons of the wicked, as David prayed not against the person of Ahitophel, (as that he might come to nought and hang himselfe as he did) but that God would turne his counsell into foolishnesse, 2 Samuel 15:31. Yet sometimes he curseth wicked persons, Psal. 109. from the 17. to the 20. and else-where, whereof we may say, that his cursing might be either a prediction, not an imprecation; or if so, yet conditionall, (upon supposall of their perseverance in sin, or unlesse they repented) not absolute; or if absolute, Davids judgement, and zeale being guided by Gods Spirit, (as Jacobs now was) that might be lawfull to them, which to persons not so qualified would be unlawfull: much lesse is it lawfull to do as Simeon and Levi did, for that of Solomon is a good rule in the generall, Say no, I will recompence evill, but wait on the Lord, and he shall save thee, Proverbs 20:22. And if Jacob by this meant any evill to the persons or posterity of these two sons, it was but a temporall evill, and that not without the condition of impenitence.

I will divide them in Jacob] By Jacob and Israel here must be meant not the person, but the posterity of Jacob, or Israel; and whereas he saith, I will divide them, he meaneth, God, by whose Spirit he spake, would divide them, or that he would divide them by his prediction, or prophesie, as it were, passing his word they should be divided; as Ezekiel is said to come to destroy the City, Ezekiel 43:3. where the meaning is, (as in the marginall variation on that place it is rendered) [when I came to prophesie, that the City should be destroyed] Now Simeon and Levi, they were not only divided from each other, (for so it was with the other Tribes) but their separation was different from the rest; First, for the Tribe of Levi it is cleare, and certain, that it had no distinct portion of the Land of Canaan, but only certain Cities allotted, dispersedly placed among the other Tribes, which were to the number of forty eight, Joshua 21:41. but the Levites themselves had none inheritance, Joshua 13:14. but tithes and oblations, which was an occasion of dispersing them abroad, when they went about to gather them. But after their zealous execution of the command of God (by Moses) upon the principall offenders in the Idolatry of the golden Calfe, Exodus 32:26. &c. this dispersing of theirs was converted to a blessing, for they were consecrated to teach Jacob Gods Judgements, and Israel his Law, Deuteronomy 33:10. So the people had the benefit of their instruction. and they the honour and acceptation due to that office. And for the Tribe of Simeon, as it was lesse honourable then the rest, and had in the more contempt for the wicked act of Zimri the son of Salu, a Prince of a chiefe house among the Simeonites, Numb. 25. vers. 6. 14. (for which cause it is conceived Moses would not vouchsafe to blesse it with the other Tribes, Deuteronomy 33.) so it was divided; for first, it was not provided for by a distinct portion, but was as it were an Inmate to the Tribe of Judah; and that, not so much for Simeons sake, as because Judah had too much, ou of the portion of the children of Judah, was the inheritance of the children of Simeon, Joshua 19:9. So that the Tribe of Simeon was under Judah, till God gave them the place of the Amalekites, 1 Chronicles 4:43. Thus they were divided, part living there, & part in the Tribe of Judah, as hath been said.

This curse of their division is denounced as a meet punishment for their cursed union. It so falls out many times by the distribution of divine Justice, turning many wicked conspiracies into mutuall hostilities. And w see by experience, none are more bitter against each other, then those whose society hath been too sweet, and communion too neere, that hate being mutuall, and reciprocall; which was but on one side in the businesse of Amnon, and Thamar, 2 Samuel 13. In setting down this curse so fully, we may observe the sincerity of the sacred Writer, who (though he were descended of the stock of Levi) committeth to perpetuall record the crime, and curse of his progenitor: if his pen had been guided by any motion of flesh and blood, he would not have blazed his sinne, and shame in this sort; but this is the manner of those who are guided by Gods Spirit, to dishonour themselves to honour God; So doth Moses againe, Exod. Chap. 4. and so did David, 2 Samuel 6:21-22. Jonab, Chap. last, Paul and Barnabas, Acts 14. verse 14, 15.

Genesis 49:8

shall praise] The passages betwixt Judah, and Joseph his unknowne Brother, but knowne Lord of Egypt, Chap. 44. vers. 16. 18, &c. and his pleading and prevailing with his father for the sending of Benjamin thither, Chap. 43. 3, &c. shew him to be a man of good parts, and spirit, yet this seemes rather to be spoken not of the person of Judah (who died in Egypt, and while he lived did no great matters to make him famous, nor did appeare in any preeminence, being obscured with the splendour of Joseph, and in a state of subordination under him) but of the Tribe which excelled in courage, vers. 9. in dignitie, vers. 10. and in sinceritie to God; for when others are blamed for their deceit, Judah is commended for his fidelitie, as in the 11. of Hosea, Ephraim compasseth me about with lies, and the house of Israel with deceit, but Judah yet ruleth with God, and is faithfull with the Saints, Hosea 11:12. The word used by Jacob hath an elegant allusion to the name of Judah coming of Jadah, to praise, or to confesse; and while they praise him they shall confesse his prelation above them. It is observable that Judah having formerly offended with Thamar, his fault is passed over in silence, while the sinne of Simeon and Levi is remembred with reproach, and imprecation; whereof the reason may be, that as the crime of these conspiring brethren was more hainous, so their dispositions were more harsh, and hard hearted; for Judah confessed his fault with termes of aggravation, Chap. 38. 26. and they stubbornly stood to what they had done, when their good father with much griefe and anguish of heart rebuked them for it, as fearing the mischiefe that might come of it, even to the ruine of himselfe and all his family, Chap. 34. vers. 21.

in the neck of thine] This implieth the courage of Judah to pursue his enemies, and his prevailing over them; which is observable in that Tribe above the rest, for it was the Tribe which was first in ranke in the Israelites marching in the wildernesse, Numbers 10:14. and first tooke the passage through the Red Sea, and the first that (when Joshua was dead, by the appointment of God, set upon the Canaanites, and got the victory, Judges 1. vers. 1, 2, 4. And of this Tribe was David, (whose speech, 2 Samuel 22:41. agreeth to this) Zerubbabel, and many other valorous, and victorious Warriours.

thy fathers children shall how] He saith, thy fathers children, rather then thy mothers, as in Isaacs blessing of Jacob, Genesis 27:29. for Isaac had but one wife, so it was all one to have given the blessing to the issue of the parent of either sexe; but in Jacob the case was otherwise; where they that had all one father, had divers mothers; some whereof were wives, some handmaids.

bow downe before thee] This was literally most verified in David, and Solomon, who were of this Tribe; and spiritually in Christ, the Lion of the Tribe of Judah, Revelation 5:5. to whom all knees shall bow, Philippians 2:10.

Genesis 49:9

Lions whelp] The courage of Judah is compared to a Lions whelpe; such was the Tribe of Judah in the first assayes of warre in the time of Joshua; afterwards it increased to the vigour of a Lion at full age, and old, in comparison of a whelpe, such it was in Davids time, and by age and experience subtle as well as strong; for David of that Tribe was so wise that Saul was afraid of his wisdome, 1 Sam. 18. vers. 5. 14, 15. and very couragious; see 1 Sam. 17. from vers. 32. to 51. as the Lion above other beasts, who by his courage, and strength is a King over them, Numbers 23:24. Proverbs 28:1. & Chap. 30. vers. 30. Amos 3:8. Mic. 5. 8.

from the prey my sonne] That is, having taken the prey thou hast gone up in a triumphant manner.

be stouped downe, he couched] Jacob varieth the person, sometimes speaking as to his sonne, sometimes speaking of his son, as the Prophetick Spirit moved him; such variations are used in the Scripture; the meaning is, that as after full satisfaction by spoil and prey the Lion coucheth down to rest, so after great victories of the Tribe of Judah, by the successefull valor of David there should be rest, and peace under the reigne of Solomon his son, of which it is said, Judah and Israel dwelt safely every man under his vine, and under his fig-tre from Dan even to Beersheba (that is, from one end of Canaan to another) all the daies of Solomon, 1 Kings 4:25.

who shall rouse him] His enemies shall so feare him, that they will not dare to rouse or provoke him.

Genesis 49:10

The scepter shall not depart] All Christian Writers generally expound these words as a Prophecie of the coming of the Messiah, that is, Christ, and of the authoritie, state, and condition of the Tribe of Judah, or of the Jewes (who take their name from him) with reference to the Messiahs coming; and hereto agreo many of the learned Jewes, as we see by the testimonies of Manass. Ben. Israel, in his 65. Quest. upon Genesis, though in the particular exposition, and application, there be much difference, not onely betwixt the Christians and the Jewes, but betwixt both sorts of them among themselves; the words which are of most importance in the Prophecie, which require the most exact discussion, and clearing, are the words Scepter, Judah, and Shiloh; yet the other words, having some ambiguitie in them, must not be slighted. First, for the word Scepter, (in the Hebrew Shebet) in its first signification it is taken for a Rod, or a Staffe, as the Rod which marked out the Tithe, Leviticus 27:32. is called Shebet. Secondly, because there might be a Rod or Staffe of other matter, in figure and measure like unto that which grew out of a tree; the same word is used for that Rod which is made of Iron, Psalms 2:9.

Thirdly, it being the use of such as are in Authoritie to have a Rod, or Staffe in their hands, as a signe of preeminence, and power (as Judah had his staffe, or rod, Genesis 38:18. and Moses his, Exodus 4:2.) (though the word be Matteh and not Shebet) a staffe or rod is taken many times for the rod, or staffe of a Magistrate, but especially for that of Kings; and because, though Kings at the first used such staves as naturally grew, yet afterwards (for greater glory and majestie) they were made of gold, as Hest. 4. vers. 11. thence fourthly, by a Metonymie, whereby the signe is set for the thing signified, the word Shebet, or Scepter is taken for a Kingdome, Dominion, or power of Government; as, The Lord hath broken the staffe of the wicked, the scepter of the rulers, Isaiah 14:5. where the former word is Matteh, the latter Shebet; and there are many other places where it is used in the same sense. Fifthly, the word Shebet, signifieth a Tribe, Judg. 18. 19. either because the Tribes came of one stock, that is, Jacob, as many rods or branches out of the body of one tree; o because every Tribe had a severall Rod, with its name written upon it, Numb. 17. vers. 1. 2. though there the word be Matteh, not Shebet, which is also divers times taken for a Tribe; as Numbers 1:4. 16.

Sixthly, because a rod or a staffe is used to strike withall, and strokes are not indured without paine; the word Shebet is taken sometimes for a blow, a wound, or for affliction, because when it is felt, the body and mind both are afflicted: So saith Job, Let him take away his rod from me; the word is Shebet, Job 9:34. There be other acceptions of the word Shebet, but they nothing concerne the explication of this Text. In this place the word Scepter, or Shebet in the Hebrew, may be taken first, for a Rod, or Scepter, or some other thing which is carried, either by Magistrates, or by others before them, to import their power, and imprint a terrour in the minds of such as are subject to them, Rom. 13. vers. 3, 4. As before the Romane Consuls were carried Rods and Axes, and our Magistrates have a Staffe in their hands, a Mace or Sword carried before them by others, which are not to be taken onely for ceremonies of State, or power, but for monitories of duty, as of justice in the Governours, and of obedience in those that are under their charge. Secondly, for that which is signified by a Scepter, that is rule, dominion. Thirdly, the word Shebet a Scepter, is taken for a Tribe, Judg. 18. 19. So it may be said that the Tribe of Judah, (that is, the posteritie of Judah bearing his name, as the posteritie of Jacob, or Israel, bare the name of Israel) shall not faile, neither in succession, or appellation and title, untill Shilob come.

shall not depart] He sheweth not when the Government shall begin with Judah, but when it is begun, how long it shall continue, and hold on, and when be at an end; to wit, at the coming of Shiloh: this continuance or not departing of the Scepter, presupposeth an approaching or coming of it to that Tribe, and both together are evidences of Divine favour, if they be so taken and so used as they should be: when therefore the Royall Scepter is conferred on any Family or Tribe, and continued for many successions in one line, or pedegree; or when Nobilitie, and Gentry is with honour lineally drawne downe in a great length for many descents, it must not make men proud of the antiquitie or eminencie of their parentage, or disdainfull of others, whom therein they excell; but humble and thankefull to God, gentle, and courteous to all, contumelious or injurious to none; otherwise if they be haughty in themselves, harsh unto others, the dignity or gentilitie of their birth, though never so ancient, is rather inveterate vice, then venerable vertue, and indeed rather profane Gentilisme then Christian Gentility.

from Judah] By Judah is meant not the person of Judah, because the Prophecie foresheweth what shall befall in the last dayes, vers. 1. but the Tribe of Judah, or the Nation of the Jewes with relation to that Tribe: this blessing of Jacob looking beyond the person of Judah, and a great part of his posteritie, may admonish us to reach out our respects to the good of those, who are remote, and farre distant from us; a consideration which may correct the common neglect of most, who confine their care to their owne times, not caring what becometh of those, who must come after: hence are some so indifferently minded to the remainders of Idolatry, that while they fear no return of it in their time, they forecast no caveats for the future; so many wast woods, and very few plant any, not thinking what need their posteritie may have of timber to build, and fewell to burne; but many more rashly rush into marriage, not thinking so farre before-hand, as to their next issue, not counting beyond the duall number of man and wife, to provide an inheritance for the heritage of the Lord, Psalms 127:3. which may increase to a numerous posteritie.

nor a Law-giver] Heb. a Scribe. That is, one that hath the power of making lawes, whether of himselfe, or with others, so that he hath the preeminence either in proposall, or in confirmation of them, or writing them for Rules unto his people.

from betweene his feet] To the Scepter a Law-giver is joyned; so that the power of the Ruler is not meerely arbitrary, but legall, as a power put into rule of law; for the sway of the Scepter, is not lawlesse or boundlesse: this Law-giver shall come from him by lineall descent. The phrase [from betweene his feet] may be a modest Periphrasis of the parts of generation and birth, as Deuteronomy 28:57. and may meane his descent from Judah; or betweene his feete, may note some eminent officer sitting under the chief Governour, betweene his feet, or at his feet, Deuteronomy 33:3. and in his name, or by his power propofing lawes to be made, or pronouncing, or publishing them, when they are made: but the former exposition is the better, as noting the honour and power, not of one that sitteth under him, (who may be of another Tribe) but of one that cometh from him; and so the modestie of the Scripture phrase is to be marked, keeping so farre off the mention of the part intended, as from the middle to the feete: So the denyall of neerest familiaritie is phrased by not knowing of a man, Genesis 4:1. Judges 11:39. 1 Kings 1:4. Matthew 1:25. Luke 1:34. and easing of nature is veiled over with the phrase of covering the feet, Judges 3:24. 1 Samuel 24:3. which was done by the sidenesse of the upper garment in use among the Jews; See the marg. variat. on the second of Kings, 18. 27. & the marg. variat. in Arias Montan. Bible upon Isaiah 36:12.

See also Isaiah 7:20. & Exodus 4:25. Which may turne to the rebuke of such as apply their wits to impure jests, as divers doe, especially such as are Poeticall; it is not much unsutable to the Romane Poets to be obscene in their conceits, as many of them were, for they tooke a Strumpet for a Goddesse, but it is most repugnant to the profession of a Christian who beleeveth in a Virgin God, the Sonne of a Virgin Mother, to vent such immodest fancies as may make the face of a modest person to blush, when they are read or heard.

untill Shiloh come] The word Shiloh, saith the Jesuit Salmeron, prolog. 4. (that he might bring in the Scripture of our Saviour as suspected to be corrupted by the Jewes) signifieth nothing, but he is confuted by the best Hebricians in their Dictionaries, and by many of his owne side in their Commentaries; the Popish party following the vulgar Latine render the word he that is to be sent, as if the originall word were shiloach from shalach, he hath sent. But the word in the Hebrew text is Shiloh, derived from shalah, which signifieth to cease and be quiet, and peaceable; and the same is taken not only in a passive sense to be so, but in an active, to make so, and so it is put for a prosperous, or safe maker, or Saviour, the Author of quietnesse, and safety to others; it is taken also for the tunicle or skin in which the child is wrapped in the mothers belly, because there the child lieth in peace and quietnesse; whence by an usuall Metonymie or figurative taking of the continent for the thing contained (as the Cup for the liquor in the Cup, the house for the people in the house) it is taken for the child that was wrapped in it. In both senses it is applied to Christ, for he was most quiet, and peaceable, of whom it was fore-told that he should not strive, nor ry, nor should any one heare his voyce in the streets, Isaiah 42. vers. 2. Who indured contradiction of sinners against himselfe, Hebrews 12:3. and when he was reviled, reviled not againe, 1 Peter 2:23. Who was brought as a lamb to the slaughter, and as a sheepe before the shearers is dumbe, so he opened not his mouth, Isaiah 53:7. and by this he was a Peace-maker for others, and a Saviour of others; for, as the Prophet saith, The chastisement of our peace was upon him, and by his stripes we are healed, vers. 5. that is, he was chastised that our peace with God might be procured; He was wounded for our transgressions, and bruised for our iniquities, vers. 5. that we might sleepe in a whole skin, and obtaine safetie by his slaughter. And in the other sense as Shiloh is taken for a sonne, he is Shiloh, that is, a sonne of the linage of Judah; It is evident (saith the Apostle) that our Lord sprang out of Judah, Hebrews 7:14. and therefore as Judah is compared to a Lion, 5: 9. of this Chapter, so is he called, the Lion of the Tribe of Judah, Revelation 5:5. wherein the Elders who used that phrase might allude unto the title given to Judah in this Chapter, and whereto our Translators direct the Reader in their marginall reference set upon Revelation 5:5. untill Shiloh come the Scepter shall not depart from Judah, but then it shall; whereby it appeares that God appoints the periods of Kingdomes, and States; whereof, besides many others, there is an illustrious evidence in the finishing of Belshazzers Kingdome, Daniel 5:26. and as the periods, so the pauses and stops of government by insurrection, and rebellion, are to be referred to the same over-ruling power, as that of the Irish Rebels, of which we must conceive, that his providence is not asleepe, but his justice awake, and that in their devillish crueltie there is a Divine chastisement; which must admonish us to conclude a Peace with God by making warre with sunne, and to beseech him to take part with his owne people, and to make good the Cause of his Sonne Christ Jesus against the band, and faction of that man of sin, the sonne of perdition, designed to destruction, 2 Thessalonians 2:8.

The summarie sense of this Prophcie made up out of the explications forementioned may be thus: The Authoritie of ruling in the highest degree of preeminence, and the longest time of continuance (though in a divers forme of Government) shall be in the Tribe of Judah; or if in any other Tribe, yet so, that Judah shall have the name, and honour of the Kingdome, Common-weale, and people who are of the posteritie of Jacob or Israel, which shall not be styled the Kingdome, Common-weale, or people of Reuben, Levi, Gad, or Naphtali, &c. but of Judah; nor they Reubenites, but Judaei, Jews; and that Tribe shall be a distinct Tribe of it selfe, and shall neither be confounded, nor obscured as the other Tribes after their captivitie in Babylon, but (which cannot be affirmed of the rst) it shall evidently appeare who rightly deriveth his pedegree from that Patriarch; of which honour, when once it is possest, it shall not wholly be deprived untill he come who is Shiloh the Prosper our or Saviour, the sonne of Judah by lineall descent; and the true expected Messiah Jesus Christ; and about the time of his coming (if we take it not punctually for the day, or moneth, or yeare of his birth, but with some latitude of time, as a little before, and a little after, for an orderly accomplishment of the Prophecie) shall the Jewish Common-weale be dissolved, and their Government broken in pieces, they dispersed, and scattered in severall Countries, without any Governour or Law-giver of their owne Nation, and wholly in the power of the Princes, or Potentates, or States in whose Land they live.

When, and how this Prophecie was to take effect.

They that conceive this Prophecie within a while after Jacobs death tooke effect, are mistaken, for the first Magistrate the Israelites had out of Egypt, was Moses, stired up by God for their deliverance from their yoke of bondage, about two hundred years after the death of Jacob, and Moses was of the Tribe of Levi, not of Judah; and though the Tribe of Judah were first in the march, and his Standard placed formost, Numbers 10:14. yet was Moses the Supreme Governour over all the Tribes. After him succeeded Joshua, and he was not of the Tribe of Judah but of Ephraim; afterwards was the Government by Judges for three hundred yeares, in that time there were successively fifteene, of which onely two, Othniel and Ibzan, were of the Tribe of Judah: After these Judges came up the Government of Kings, of whom the first was Saul, but he was not of the Tribe of Judah but of Benjamin; after Saul succeeded David, and he indeed was of the Tribe of Judah, and began his reigne in the yeare of the world, 2891. 636. yeares after this Prophecie of Jacob; so long was it before this Prophecie began to worke towards effect; and therefore Jacob said not when Judah should begin to sway the Scepter, but having begun how long it should hold on; and it continued in that Tribe untill the captivitie of Babylon; viz. foure hundred thirtie seven yeares: during this time was that eminently seene which is said, 1 Chronicles 5. Judah prevailed above his brethren, of him came the chiefe rulers, vers. 2. and the Royall Regiment ended in Zedechiah, 2 Kings 24:17. After the captivitie, the dignitie of the tribe of Judah (returning as an entire Tribe, as the others did not) revived in Zerubbabel a Prince of the Tribe of Judah, and from him continued the Principalitie in that Tribe by the space of two hundred and seventy yeares, untill the Maccabees, of the Tribe of Levi, got into the Government as high-Priests; of whom some tooke upon them to be Kings; the first that did so was Judas Aristobulus who put the Diadem on his head, and caused himselfe to be called a King, as Josephus sheweth, Antiquit. lib. 20. cap. 8. which to Hircanus was forbidden by Pompey, (when he had taken Jerusalem by force) though he committed the government of the Jewish Nation unto him, Ibid. These were called Assamoneans from the first of that ranke, Mattathias Assamonaeus, (as is commonly conceived) but Jacobus Boulduc labours to prove a misprision in the word Assamoneans, and he will have them rather called Cedmoneans, from Onias Priscus, Heb. Cedmonaeus, betwixt whom and that Mattathias there were nine, who were successors to the one, and predecessours to the other; and he takes them to be a Sect, o societie, as the Enoscei, or Esseni, which are farre more ancient then the Maccabees; and conceiveth that though they were Priests, they might be of the Tribe of Judah, as well as of Levi.

Jacob Bouldue of the Church before the Law, lib. 1. cap. 17. These (as he maketh the computation) continued untill Herod the Askalonite began to reigne; which was about the thirty fourth yeare before the nativitie of Christ.

For a great part of which time there was a Synedrion, or Sanhedrim (as some commonly and corruptly call it) or Senate, which was threefold; the first consisted of three persons, the second of twenty three, the third and principall of seventy two; in whom was the Supreme power; these though at first they might be chosen six out of every Tribe (except the Tribe of Levi, and out of that but foure were chosen, as Junius conjectureth in his exposition on the place) yet after the captivitie it consisted most of the Tribe of Judah, of whom the chiefe were the posteritie of David; those carried the greatest sway in elections; and of this Tribe with the Tribe of Benjamin, (which stuck to Rehoboam when the other ten Tribes revolted) consisted the maine body of the Common-weale, and so Jacobs posteritie were called not Reubenites, nor Simconites, &c. but Jewes from Judah. So taking the Scepter not meerely for a signe of Regall Authoritie. but for a Principalitie, and preeminence of power, (though with a divers forme of government) the Tribe of Judah carried the credit from all the rest, even untill Herod (who was an Idumean) was made King of Jury by the Romane Senate; Josephus Antiq. 50: 14. 100: 26. which was about the time above said before the birth of Christ; but yet the Authoritie of the Sanhedrim, or Synedrion forementioned, continued untill Herod in the thirtieth yeare of his reigne slew them all; Josephus Antiq. lib. 14. cap. 17. page 362. yet some power and Authoritie remained in the Jewish Nation, and consequently in the Tribe of Judah, (which made the principall part of their Common-weale) for they had a Synedrion after this in their Synagogues, as is plaine, Matthew 23:34. Acts 5:17. & Chap. 9. vers. 1, 2. & 23. 5. in which, beside the high-Priest, there was another President, as some hold; and though after the coming of Christ, the Romanes restrained the Jewes authoritie in capitall punishment, John 18:31. yet all but such they might exercise according to their law; and sometimes leave was given to inflict capitall punishment according to their law: see John 19:7. & John 18:31. and sometimes they did as much without leave, as Acts 7:59. wherein they were sometimes winked at, sometimes punished: for though they had a law to stone unto death, Deuteronomy 21:21. yet for stoning James the brother of Jesus was Ananias deposed from the Priesthood, Joseph. Antiq. lib. 20. cap. 8. so that the Jewish power, or Scepter departed by degrees, for it was much weakned by Pompey, Joseph. Antiq. lib. 14. cap. 8. after that it was much shaken by Herods intrusion, but not finally broken, untill the destruction of Jerusalem, by which time it was manifested, that Shiloh was come; and after that the Jewes had no forme nor face of common-weale, as before, nor any Authoritie or distinction of any Tribe, as before they had: hereby then it is evident, that the Messiah is come, whereby the Christians may be confirmed in their faith, and the Jewes convinced of obstinacie. Where they seeke to cleare themselves by objecting that this Shiloh or Messiah must come in the last dayes, but our Messiah came many hundred yeares agoe, long before the last dayes; to this the Annot. on vers. 1. will be sufficient answer.

Some will have Saul, and some Nebuchadnezzar to be the Shiloh, but with manifest repugnancie either to the Tenour, and intent of the Text, or evidence of storie. Some put in other cavils, but the wiser, and learneder Jewes renouncing them all, give way to the reference of Judahs Scepter to Shilohs coming, as not come to passe before the birth of Christ; but withall they would faine make the world believe that Shiloh the Messiah is not yet come; and therefore they yet pretend to have Princes of the Tribe of Judah and linage of David; So Manass.

Ben. Israel ex Rabbi Isaac Quaest in Gen. 65. But all men of judgement know they are but Impostures, and ridiculous pretences, since their genealogies are perished, their Tribes confounded, and they no where enjoying any Scepter-like sway, but being meerely in subjection in the severall Countries where God hath scattered them.

to him shall the gthering] When he is revealed to be a Saviour both by preaching and doing, the people not of one Nation onely, but of all Nations shall be gathered together into Churches to heare the glad tydings of salvation by him, and shall present their service, and worship to him; for (as Haggai cals him) he is the desire of all nations, Haggai 2:7. for though in his passion, his beauty was obscured, as the Sunne was eclipsed, so that there appeared no no forme or comelinesse, no beauty that he should be desired, Isaiah 53:2. yet even then to spirituall eyes, he was white and ruddy, the chiefest of ten thousand, Son 5:10. white in innocencie, ruddy in shedding his bloud with patience; yea so desirable, that the Jewes did waite for his law, and the Gentiles seek him, Isaiah 11:10. and put their trust in him, Romans 15:12. and in him find rest, a glorious rest, Isaiah 11:10. to his mountaine the Nations have flowed (according to Isaiah 2. vers. 1, 2.) in thousands of temples, and gatherings of the people in them for his service; so that this part of the Prophecie is clearely fulfilled, and the former part, (though in it selfe obscure) more cleared by it.

Genesis 49:11

unto the vine] Because the close of the precedent verse is expounded of the Messiah, some conceive these words to be Prophecie of him also; for the spirituall blessings that he brings with him are signifid by the mountaines dropping downe new wine, and the hils flowing with milke, Joel 3. 18. by which is meant the plenty of Evangelicall preaching, and of divine grace; and applying the words to him they are transformed from the literall sense into an allegoricall, thus, the Messiah shall bind with the cord of faith, and hope, and charitie, unto his vine; that is, unto his Church; his foale or asse-colt, that is, the people of the Gentiles, being as a young colt not accustomed to the yoke of the law; and the asse, that is, the people of the Jews, to the choice vine, that is, to the Messiah himselfe; and to strengthen this interpretation, they read the words thus, binding his foale to the vine, and his asse, O my sonne to the choice vine; the word bei, if Jod be an affix, sign fieth my sonne, and the word Sorec, signifieth a choice vine; but the difficultie lieth in the word beni, where Jod is sometimes paragogicall, or redundant, and so it is in the first word asri, binding, in this verse; now taking the word beni paragogically, it is not to be read O my sonne, but to be construed with the next word, and so it signifieth the sonne of his asse, that is, the foale of his asse; for the young of any creature is called in the Hebrew phrase by the name of a sonne, as a calfe is called a sonne of the herd, or beeves, Genesis 18:7. and lambes are called sonnes of the flocke, Psalms 114:4. and a young Unicorne, the sonne of the Ʋnicorne, Psalms 29:6. and reading the words thus, they may (notwithstanding the interposition in the precedent verse) be a continuation of Jacobs blessing of Judah; wherein (though we should read the words O my sonne) he might vary the person, as in the ninth verse; and taking Vines as a part of his blessing, they may import such abundance of fruitfull Vines, that the asses, accustomed to eat thistles, might mend their diet, and feed upon Vine leaves; or that the portion of the Tribe of Judah should be so well furnished with Vines, so well growne, that the asse might be tied to them as to other trees; and so stored with grapes, that he should not need to be shifted from Vine to Vine for his load, but might have it from one Vine alone, See Numbers 13:23. And though some part of Judahs portion were smitten with barrennesse by the burning of Sodome, yet the greater part remained untouched, which might by the blessing of God have a recompence of that losse; for it was the best and largest portion of the Tribes, as Adricom. describeth it, Theatr. pag. 38. and Artas Montan. in his Book called Chaleb, saith the like, expressing the situation of it, all to be in the South, which makes much for the fertilitie thereof; and he addeth also that it was very spaciou, and copious in Vineyards, and pastures, so that in the abundance of provision for meat and drinke, for food and rayment, this prophecie of Jacob was abundantly verified after the letter.

blood of grapes] The juyce of the grape is called blood by a figurative speech, without any reference to a Sacramentall sense; See Deuteronomy 32:14. no marvell then if it be so called when it is used to signifie the blood of Christ; but it is strange, that they that take upon them to be great Divines, will be so grosse as to stick to the letter, and not admit of a figure, when our Saviour called the wine of the Sacrament his Blood, and the bread his Body.

Genesis 49:12

red with wine] The rednesse of the eyes is procured by the quantitie of wine, especially of that which is of the best kind, and hath spirits of the strongest operation, Prov. 23. 29 30. all these are implyed by this phrase; which gives no allowance to excessive drinking, no more then our Saviour doth to theft, when he compareth himselfe, in his coming, to a thiefe, Revelation 3:3.

white with milke] By the former phrase the fruitfulnesse of the Vineyards is prophecied, by this the blessing of the pastures, abounding with cattell, and they with milke.

Genesis 49:13

Zebulun—at the haven of the Sea] The portion of this Tribe was neere to the River Jordan, in the fruitfull region of Galilee; extending in length from the Lake of Genesareth to the shore of the great Sea, which is nigh unto Mount Carmel; the breadth of it is about five miles from Mount Tabor extended toward the North; and the situation of Zebulun was commodious for commerce, for it did not only extend to the Sea, but bordered on such parts of it as afforded fit and safe havens, and harbours. So that when they of Zebulun went out to ship, they might be cheerfull in their sayling (though the Sea be fearfull to such as are faint-hearted) according to the blessing of Moses, Rejoyce Zebulun in thy going out, Deuteronomy 33:18. In this prediction of Jacob, if there were nothing else in it memorable, we have this to observe (as of that he foretelleth of some other Tribes touching their portion in the Land of Canaan) that it is evident Jacob here spake by the instinct of the Spirit; for this (which the whole world knows was fulfilled of Zebulun) fell not out in effect till about two hundred yeares after Jacobs decease; and then that portion was allotted to him, not by choyce, but by lot, for the Land of Canaan was divided by lot among the Tribes, Numbers 26:55,56. So that howsoever the division seemes casuall, it hapned none otherwise then the divine providence not only foresaw, but fore-ordained; and so it is in all the dwellings of men, For the earth is the Lords, and the fulnesse thereof, Psalms 24:1. and wheresoever he pleaseth to place any, they must be contented with their condition. And for this of the Tribe of Zebulun in particular, three things are especially observed of it; First, that there was situate the City of Nazareth where our Saviour was conceived, Luke 1. 26. and where for many yeares he was concealed, or obscured, living as one of common and ordinary quality, and (as is probably thought) exercising himself in the mechanicall occupation of his reputed father, a Carpenter, Mark 6. 3. Secondly, that here is Mount Tabor (as hath been noted) where he was gloriously transfigured, Matthew 17:2.

Thirdly, here (that is, in the Land of Zebulun) by the way of the Sea, he began to preach, Matt. 4. 15, &c. for there it is probably conceived was most need of it; For first, the neighbouhood of the Sea maketh rich, and riches make men proud, and pride makes men many wayes very wicked. Secondly, where there is commerce by Sea, there is a confluence of severall Nations, who send not out the best, but the boldest for Sea-adventures, and they most commonly corrupt one another with the vices of each Country. Thirdly, having opportunity for piracle, and robbery, and a kind of exemption from ordinary justice, (which is resident upon the Land, not upon the Sea) Sea-faring-men are oftentimes not only lesse religious, but more unjust, and more oppressive then those that have their abode upon the Land; so that of such especially is verified that of the Prophet, Thou makest men as the fishes of the Sea, as the creeping things that have no ruler over them, Hebrews 1:14. There being as much disorder and oppression in the ships (especially of Pirats) as in the Seas among the fishes, under them.

His border shall be unto Zidon] In setting down the limits of Zebuluns allotment, which is exactly done, Joshua 19. from verse 10. to the 16. there is no mention of Zidon, and in the topography Zidon hath nearer reference to the Tribe of Asher; it is therefore to be understood that Zebuluns border though it reached not to Zidon, yet the coasts of it were over against Zidon, and so situate as to be fit for easie and ordinary commerce with the Merchants of Zidon.

Genesis 49:14

Asse couching betwixt] Issachar is compared to a strong Asse, or (as it is in the originall) a strong boned Asse, or an Asse of great bone; whose force shall be great, but he shall want courage, to resist his enemies.

And the Land pleasant] Issachars Tribe placed in a fruitfull, and pleasant portion, and being of a dull spirit, shall rather give themselves to husbandry at home, then any valiant, or diligent undertakings abroad, as either those of Judah by wars, or those of Zebulun by merchandize; yet being strong, they shall be laborious in tillage, and so addict themselves to that peaceable, and quiet life, as rather to subject themselves to much toyle, and tribute within their own portion, then either to enlarge their their bounds, or to free themselves from tyranny, and oppression. It is so with many of the people in France, (as is observed by such as have seen the manner of that country) whose earthly minds are taken so much with the fruitfulnesse of the soyle, that if they may have a part in it with peace, they submit themselves to a most servile condition, whereby they undergo most heavy burdens of tribute, and other oppressions, rather like slaves then subjects, yet like a generation of Issachars, or dull Asses, beare all; which is a just ground for the proverbiall speech of the French King, and such vassals, viz. That he is the King of Asses, whereas other countries which hardly will maintain their people, make them more hardy and couragious.

Genesis 49:16

Dan shall judge] In the originall there is a Paanomasia, or an affinity of like sounding syllables, as Chap. 30. 5: 6. for the words are Dan jadin ghnammo; the like is observed of Japhet, Chap. 9. vers. 27. and of Judah, 5: 8. of this Chapter; and this is said of Dan the first borne of the hand-maids issue to incourage him against the conceit of neglect, and contempt, in regard of the condition of his mother; and he shall judge, not only as a distinct Tribe, which shall have Princes, and principall men ordinarily to judge them, as Numb. 1. 5: 4, 16. but sometimes extraordinarily to judge and deliver both them, and their brethren from the hands of oppressours; so did Sampson, who was a Danite by his Tribe, Judg. 13. 2. 24. and he judged Israel twenty yeares, Judg. 15. 20.

As one of the Tribes] Yet not as every one of the Tribes, for every one shall not have that honour, for neither the Tribe of Reuben, Simeon, Gad, nor Asher had any Judges; they that had it, were the Tribe of Benjamin, of which was Ehud, Judges 3:15. and the Tribe of Manasseh, of which was Gideon, Judges 6:15. and Abimelech his son, Judges 9. and Jair, Judges 10:3. and Jephthah, Chap. 11. &c. and the Tribe of Issachar, of which was Tola, Chap. 10. 1. the Tribe of Judah, of which was Ibzan, Cha. 12. 8. and the Tribe of Zebulun, of which came Elon, Chap. 12. 11. the Tribe of Ephraim, of which came Abdon, Chap. 12. 15. the Tribe of Dan, of which came Samson, Chap. 13. vers. 5. and the Tribe of Levi, of which was Samuel, 1 Chronicles 6:34.

Genesis 49:17

Dan shal be a Serpent] That is, what he wants in strength, he shall make out in subtilty, and sodaine surprisall; making warre, and getting victory rather by politick stratagems, then by force of armes: Moses compareth him to a Lions whelpe, Deuteronomy 33:22. but (as to the condition of the Danites in generall) it is in regard rather of the suddennesse of a Lions leap, when he seeth the advantage of the prey, then of his strength or courage. So Samson of the Tribe of Dan, though extraordinary strong, and so might be likened to a Lion, yet as a Danite he dealeth with his enemies as well by his policie, as by his strength, See Judg. cap. 15. and cap. 18. of the Danites taking of the City of Laish. Some of the Ancients have conceived that Antichrist shall come of this Tribe, partly because it is likened to a Serpent, and an Adder, and partly because Dan is omitted in the sealing of the Tribes, Revel. 7. whereas the prediction of Antichrist, 2 Thess. 2. 3, &c. Revel. 17. and the accomplishment of it, as we find it by story and experience, plainly discover that conceit to be vaine and frivolous; and for the omission of Dan, it is rather to be referred to the Idolatry wherewith that Tribe was especially branded, Judg. 18. 30. 1 Kings 12:29. and that upon better ground then to the rising of Antichrist out of his Tribe, for which there is no probability either of Scripture, or reason; and they might as well say that Antichrist shall come of the Tribe of Simeon, because Moses in the 33. of Deut. maketh no mention of him in the benediction of the Tribes, as that he shall come of Dan, because he is omitted by John; but it is most like that the one was omitted by Moses, chiefly for his bloody treachery against the Shechemites; the other by John, for his notorious Idolatry. But the Fathers, good men, standing so farre off the achme, or full growth and progresse of Antichrist, are to be pardoned in their mistaking; which the Doway Translators should not in modesty (if they care not for truth or probability) have offered unto their Readers liking, (as they do in their Annotation on this verse) since that errour (as if it had been taken to use by some erroneous Writers of after-times) is so improved and increased in ridiculous repugnancies to Scripture, reason, and sometimes to it selfe, that whosoever is not extremely destitute of religion, and ingenuity, may be ashamed of it, as our Protestant Authours have plainly discovered, who have exactly discussed the question of Antichrist.

Genesis 49:18

I have waited, &c.] (Psal. 25. & 130. 5. Isaiah 26:8.) This cometh in without any particular coherence with that which went before, or followeth after; motions of the spirit are not tied to rules of method, or Logicall order; and therefore must not be misliked as impertinent, because they are not led in by a series of precedent words or matter, which yet may have good coherence with silent and smothered thoughts, whence their expressions burst out; thence it is that in the writings of the inspired Pen-men we find such various mixtures of comminations and comfort, and as it were sudden ascents or precipices from the one to the other.

for thy salvation] Jacob seeing the miseries that his posteritie should fall into, breaketh out in prayer to God for reamedie; and this he doth, as for them in generall, so especially in respect of this Tribe, which by the Spirit of prophecie he foresaw in a double danger, both of great adversitie, Judges 1:34. and of grosse Idolatry, 1 Kings 12:29. and withall, having by the same spirit an apprehension of the Messiah, or Saviour under the name of Shiloh, his soule no doubt thirsted for the accomplishment of his salvation and full deliverance from all trouble by his meanes and merit; for the Fathers before Christ had none other Rock of salvation then Christians since his coming, 1 Corinthians 10:3-4.

Genesis 49:20

—Ashur his bread shall be fat] That is, out of the portion allotted to Ashur he shall have plenty of corne, which being sowne shall grow up into a full eare, which is called a fat eare, Genesis 41:5. Marg. The chiefe commodities which most abound in that part of Canaan are corne, and wine, and oyle, but especially excellent wheat; Adric. p. 1. so that though by bread all necessary provision be figuratively signified, yet in this place it may be literally taken in respect of the excellencie of that graine, which maketh the best and purest bread; of the store of oyle Moses maketh mention in his benediction, saying, Let him dip his foot in oyle, Deuteronomy 33:24. And in the next verse he mentioneth Minerals of Iron, and Brasse under his feet, 5: 25. marg. reading.

royall dainties] Which might consist not onely of such pure wheat as hath beene spoken of, but of fowle, and fish, and fruit of the best kind, which may be delicates on Kings tables.

Genesis 49:21

Naphtali is an hinde] Judah is likened to a Lion, Issachar to an Asse, Dan to a Serpent, and Naphtali here to an Hinde, Benjamin to a Wolfe; whence it may be that families are knowne by their Armes; and they distinguished by the formes of beasts, or other creatures, as the Lion is a fit Ensigne of Regalitie, for that with the Scepter is attributed to Judah: and if men fetch their Heraldrie so high, as some do, it will doe well from the same fountaine to derive some relish of religion, to adde unto such outward signes some holy Motto, or sacred sentence of the Scripture, which may be a memento to them to set out their gentrie or dignitie of birth more by their reall vertues then by painted Scutchions or coats of Armes.

an hinde let loose] He saith not he is like an hinde let loose, nor said he of Dan that he was like a Serpent, nor of Issachar that he was like an Asse, nor of Judah like a Lion, but he is an Hinde, a Serpent, an Asse, a Lion; which to take in a literall sense were very absurd; so is the Papists taking of the words of the Lords Supper, This is my Body, This is my Blood, according to the letter, which this and many such like phrases direct us to expound in a Sacramentall sense. Now Naphtali is here compared to an Hinde let loose, to note the pleasantnesse of his condition, of which Tribe Moses in his benediction saith, O Naphtali satisfied with favour, and full with the blessing of the Lord, Deuteronomy 33:23. So Naphtali placed in a safe and fertile soyle is as an Hinde taken, but let loose to be delicately brought up, delighting in a fresh and free pasture, having nimblenesse of feet like an Hinde either for flight, or pursuit, as occasion shall require, Psalms 18:34.

he giveth goodly words] He is gentle and affable, winning favour by faire words, and prevailing more by plausible Courtship then by perillous valour.

Genesis 49:22

Joseph is a fruitfull bough] Though we read not by expresse mention of any more children that Joseph had but two, yet it may be he had more, for so the speech of Jacob doth import, Chap. 48. vers. 6. but if he had not, he was a fruitfull bough in his two branches, Ephraim and Manasseh, who multiplyed exceedingly.

a fruitfull bough by a well] The words are doubled for emphasis, and assurance, or because of his two sonnes Ephraim and Manasseh; and it is said, by a well, because moysture is a meanes of fruitfulnesse, Psalms 1:3.

whose branches run over] In the Hebrew, whose daughters; which hath occasioned some to understand that the daughters of the Egyptians, or women of Egypt when Joseph passed by, got them upon the wals to behold his beauty; but first, they are Josephs daughters, not the Egyptians: secondly, the learned in the Hebrew language know it usuall to call that which cometh from another by the name of a sonne, (and sometimes of a daughter, as here) whether it be naturall, as a sparke is called the sonne of a burning coale, Job 5:7. See the marg. variat. or artificiall, as the arrowes are called the sonnes of the quiver, Lamentations 3:13. (see there also the marg. variat.) and of the bow, Job 41:28. And by the like figurative speech is the corne called the sonne of the floore, Isaiah 21:10. because it is there beaten out or the sheafe, or taken thence.

over the wall] Moysture and heat are the causes of fruitfulnesse; the Well here spoken of is a meanes of the one, the Wall of the other; for those plants that are set by a wall, as Vines, and Apricocks, and Cherries, and the like, by the reflexive heat of the Sunne thrive better, and ripen sooner then those which are planted by themselves.

Genesis 49:23

The archers] The Archers (as this verse sheweth) were those that hated him, and they that hated him were his brethren who sold him, and would have killed him, Gen. 37. and the wife of Potiphar who falsly accused him, entitling his name to her owne crime, and Potiphar himselfe who thereupon imprisoned him, and it may be the Magicians of Egypt who were by him put downe in their art of divination, and the Courtiers of Pharaoh who envied to see a stranger advanced to such honour in their Countrey; whose arrowes were such as David complaineth of, They whet their tongues like a sword, they bend their bowes to shoot their arrowes even bitter words, Psalms 64:3. these were slanders proceeding out of the bitternesse of their owne spight, and tending to make him of an unsavourie relish with others, especially with Pharaoh, whose chiefe favourite he was: and because these Archers are in the Originall called masters of arrowes (which terme implieth a skilfulnesse in shooting: See Annot. on Chap. 14. vers. 13.) it is like that some of them were very subtle in their malicious suggestions against him, and their words were as venomed arrowes, Psalms 64:3. shot by those who bend their tongues like their bowes for lies, Jeremiah 9:3.

sorely grieved him] He was sore grieved when his brethren stript him of his coat and cast him into a pit, Genesis 37. vers. 23, 24. for then he besought them in the anguish of his soule to spare him, but they would not heare, Chap. 42. 21. and it could not but sorely grieve him when he was sent to prison as guiltie of a rape upon his Mistresse, (in his endeavour, though not in effect) which his soule abhorred; yet that which sore grieved Joseph, may much comfort others, in that in him they may observe, that sore griefe from the wicked, and great love from God, may meet together in the same man.

Genesis 49:24

But his bow] That is, the weapon or instrument wherewith he made good his cause against his enemies, which was his innocencie, patience, and other vertues, which were more vigorous against them, then their vices against him.

by the hands of the mighty] Joseph was strong, but not of himselfe, but made strong by the Divine power assisting him, and resisting his enemies, so that he mightily prevailed over them all; Which may teach us to take heed that we neither trust to our selves in any undertaking, nor boast of our good hap when things succeed as we wish, but using our best providence to repose our affince upon God, and to give him the praise of all prosperous events; according to that of the Psalmist, I will not trust in my bow, neither shall my sword save me; But thou hast saved from our enemies, and hast put them to shame that hated us. In God will we boast all the day long, and praise thy Name for ever, Psal. 44. vers. 6, 7, 8.

from thence] That is, from the power and providence of Almighty God.

the shepherd, the stone] That is, Joseph was made a shepherd to feed his father Israel in the time of famine, and a stone on which he built his hopes for a comfortable habitation for himselfe and his family in the Land of Egypt; in which words likewise by the Spirit of Prophecie he might looke as farre as to Christ, of whom Joseph was a type, and to whom as a shepherd Joseph was a sheepe, Psalms 80:1. And he is also called a stone, a tryed stone, a precious corner stone, a sure foundation, Isaiah 28:16.

Genesis 49:25

blessings of heaven above] That is, in the kindly operations of heaven from the Sunne and Moone, which are named in Moses blessing, viz. the precious fruits brought forth by the Sunne, and the precious things put forth by the Moone, Deuteronomy 33:14. with which the favourable and fruitfull influences of the Starres are implied; and from the heaven below, that is, in the sweet dewes and showers coming from the ayre, accoring to the promise mentioned in Ezekiel, I will cause the shower to come in his season, and there shall be showers of blessing, Ezekiel 34:26. and in the wholesome temperature of that element which is more necessary for health then good diet; for of this men feed but at certaine houres, of ayre (which they draw in with their breath) every moment: and in the blessings of heaven may be comprehended the fruitfulnesse of delicate fowle, who flye above the earth in the open firmament of heaven, Genesis 1:20.

blessings of the deep] That is, Springs and Rivers, (which water the earth and refresh both man and beast) the usefull creatures that are in the waters: and since it appeareth, both by the benediction of Jacob, and Moses, that God meant very variously, and abundantly to blesse the Tribe of Joseph, the blessing of the deep that lyeth under may be in the Mines of the earth, whereof some are most necessary, some most precious.

of the breasts and of] By multiplication of creatures, and of milke to nourish them: the blessing of the breasts is named first, because the nourishment is there provided before the creature be brought forth; for God in his fatherly providence (according to the Proverbe) never sends a mouth but he sends meat for it: of the joyning of these two (viz. the bringing forth, and breeding or nourishing) in one person, see Annotat. on Chap. 21. vers. 7.

Genesis 49:26

have prevailed] That is, I have blessed thee in thy two sonnes, more then my father, or grandfather blessed their two sonnes; for my grandfather Abraham gave way that Ishmael should be cast out, and my father Isaac gave the blessing to me from my brother Esau; but I have blessed thy two sonnes with a fatherly affection to them both, though I gave the preeminence to Ephraim the younger; Or the blessings of me thy father have prevailed above the blessings of my progenitors, for though thou hast had crosses notwithstanding my blessing, I, though I had their blessing, have had more in number, and longer in continuance; or I have more expresly, or with more tendernesse of affection blessed thee, then my progenitors blessed their children; because from a child thou wast most dear unto me, both for thy beloved mothers sake, and for thine own: and finding thee alive, whom I supposed to be slaine, and not onely so, but so highly favoured of God and man, and so good and kind a son to me, and brother to thy brethren, that by thy meanes we enjoyd a safe, and comfortable, and honourable condition in a strange land, and an hard time, by the greatnesse and generalitie of the famine, I cannot but inlarge my benedictions towards thee, and strive to out-blesse my forefathers in multiplication of blessings upon thy head, above their measure; and my blessing added unto theirs will make thy condition more happy then mine hath beene.

utmost bound of the everlasting hils] Moses in the 33. of Deut. pronounceth a benediction of Joseph in these words; Blessed be his land, for the chiefe things of the ancient mountaines, and for the precious things of the lasting hils, Deuteronomy 33. vers. 13. 15. for there be precious blessings upon the hils, as Olives upon Mount Olivet, called (for the plenty and goodnes of them growing there) commonly in the Scripture the mount of Olives, as Matthew 21:1. Luke 19:37. Acts 1:12. See Adrich. Delph. Theatr. p. 170.

And on Mount Libanus there grow Olives, Cedars, Pine trees, sweet Cypresse trees, Fankincense, and other sweet gummes; besides, out of it flow many excellent vines of water, and from thence have many famous Rivers their Originall, Adrich. Ibid. p. 110. Expounding then the words of Jacob by the words of Moses, the meaning is, that he wisheth unto Joseph all manner of blessings, both from places neere and farre off, to come upon his head, as water falleth from the hils unto the valleys.

everlasting hils] Some hils, are hils of sand, or rubbish, lately heaped up; some are raised up by industrie of men, some are made, and some swallowed up by Earthquakes; but there are hils of more soliditie, and firmenesse, and such as are like to last to the worlds end: Jacob here meaneth the blessing of Joseph for continuance to be like unto them, and not onely to be plentifull in measure, but perpetuall in duration, and to hold out as long as the everlasting hils; and so it must imply the condition of obedience, as Deuteronomy 28:1. 15. And he saith hils rather then vallies (though they also be perpetuall) because h implyeth an eminent happinesse, as discernible as an high hill, as well as an happinesse permanent.

that was separated] (Deuteronomy 33:16.) When he was sold from his brethren into Egypt, and exalted to such an height abov them, by his high and great authoritie in Egypt.

Genesis 49:27

Benjamin shall ravine] These words some understand of the Citie of Jerusalem, situate in the Tribe of Benjamin; where was the Temple, and the Altar, that like a Woolfe devoured the sacrifices; but it is a prophecie of men, not of stones, or fire; and of that Tribe was Saul the King, who was a great warriour, and made a prey of many people, 1 Sam. Chap. 11. & Chap. 14. and Saul the convert, who before his conversion ravened like a Wolfe upon the flock of Christ, Act. 9. vers. 1, 2. Galatians 1:13. but the Prophecie is rather to be understood of the whole Tribe, which was greedy of the prey, rather of persons, then of goods, and therefore had the heart to encounter with the other Tribes, when they were about sixteene to one, for the Benjamites were but twenty sixe thousand seven hundred, and the rest were no fewer then foure hundred thousand, Judg. 20. vers. 15, 16, 17.

devoure the prey] That may be meant of the persons of his enemies, devoured with the sword, 2 Samuel 2:26. This Prophecie some apply to the victory and prey of Saul, Esther, Mordecai, who were of this Tribe.

and at night] As the Wolfe watcheth his opportunitie for prey, early in the morning, and late in the evening; so will the Tribe of Benjamin watch upon all advantages to spoyle his enemie: He beginneth in the morning, which noteth his forwardnesse to warre; and holding out untill the evening, noteth his constancie in battell untill he conquer; for dividing of the spoyle is a consequent upon victory. In likening Benjamin to a Wolfe, he may meane him no disgrace, for God likeneth himselfe to a Leopard, and a Beare, as well as to a Lion, Hosea 13:7-8. in regard of his wrath and rage when he taketh vengeance on his enemies; or if he meane it of Benjamin in an ill sense, to signifie a mercilesse disposition, and an unsatiable greedinesse after spoyle, (as it is probable he did) it is an argument that his affections were overruled by the Spirit of God; for Benjamin, as the sonne of his old age, was most dearely and tenderly beloved of him, of whom he would have spoken better, if he had spoken of himselfe, as his naturall and indulgent father.

Genesis 49:28

All these are the twelve tribes] That is, of these twelve sonnes of Jacob, descended and were denominated the twelve Tribes of Israel: they are usually numbred twelve, though there were thirteene, reckoning two Tribes for Joseph which came of him; so that though sometimes a Tribe be omitted (as Simeon in the benediction of Moses, Deut. 33. and Dan in the sealing of the tribes, Rev. 7. whereof see the reason Annot. on 5: 17. of this Chap.) yet the number of twelve continueth, for where others are omitted Levi is taken in; and the reason is, because they are reckoned according to their distinct portions in the Land of Canaan, which the Levites had not; See Annot. on Deut. 10. vers. 9. And for their order, sometimes they are brought in according to their birth, as Gen. 29. vers. 22, &c. & Chap. 30. from the sixth verse forward, without any respect to their mothers, whether wives, or hand-maids; sometimes they are mentioned according to the senioritie, or acceptation of their mothers; as first the sonnes of Leah, then the sonnes of Rachel, after them the sonnes of Bilhah Rachels hand-maid, and last of all the sonnes of Zilpah Leahs hand-maid; so are they ranked, Gen. 35. vers. 23, &c. Sometimes they are brought in according to the order of birth, partly of dignitie, so Judah is named first, Revelation 7:5. partly according to their lot in the Land of Canaan, and for that reason is Zebulun placed before Issachar, in this Chapter, though Issachar were the elder brother by the same father and mother, Gen. Chap. 30. 18. 20. Sometimes they are ranked so, as we cannot give a reason of their order, as in the benediction of Jacob here, and of Moses, Deut. 33. where they both spake as they were moved by the holy Ghost; but for the most part Reuben is named first, not alwaies, as not in Numbers 2:3. Revel. 7. Whence the Papists argument drawne for Peters great preeminence from a nominall precedence is convinced to be vaine; for Reuben did not excell, but lost the birth-right, for Judah had the preeminence of the Scepter, and the Priesthood Levi had, and the birth-right was given to Joseph; and they cannot say that Peter was alwaies named first, for James was named before him, Galatians 2:9.

and blessed them] That is, having called them all together, and spoken to them in particular, he dismissed them with a generall benediction, praying for them all; and though that be spake of Reuben, Simeon, and Levi, seemeth liker a curse then a blessing, yet if he said no more then hath beene noted, his whole speech might be called by the name of blessing, the denomination being made according to the greater and better part; and it seemes they had their blessing with the rest, for they had their portion of the Land of Canaan as well as their brethren, and their names were set in the precious stones of the brest-plate of Aaron as well as the rest, Exodus 28:21. and of their Tribes are as many sealed as of the rest, Revel. 7. vers. 5. 7. and that severe reprehension of them by their devout and dying father, might worke upon them to repentance, and thereby make them more capable of their portion with the rest, and so it was a blessing to them; and like unto a potion, though bitter in taste, yet of wholesome and healthfull operation.

every one according to his blessing] That is, the blessings are set downe, as they were particularly applied to every Tribe, according to their severall references to his twelve sonnes.

Genesis 49:29

gathered unto my people] That is, his soule to society of the Saints above, viz. the spirits of just men made perfect, as Hebrews 12:23. See Annot. on Chap. 25. 8. who are the people of his spirituall kindred, and his body to lodge with with the bodies to which he had alliance by the flesh; thus he accounts himselfe a Pilgrime here: See Chap. 47. 9. and those his people, who are gone hence to the rest and peace of a better world, to which he now apprehends himselfe ready to passe; and his holy life makes him not doubt of an happy death, whereof he can both thinke, and speake, with cheerfulnesse and comfort.

bury me with my fathers] See Annot. on Chap. 47. 5: 30.

Genesis 49:30

In the cave &c.] He repeateth many particulars of this buriall place, to make his sonnes the more mindfull of the Land of Canaan; and to furnish Joseph with more matter of excuse to Pharaoh when he should make report of his request, that it might be entertained without offence; and withall, having beene absent thence by the space of seventeene yeares, and having no written evidences to shew (for they were not in use at that time) he setteth downe the matter the more exactly, that his right to the buriall place might be the better cleared, if any other should lay claime to it, or question, or doubt of his interest in it.

Genesis 49:33

he gathered up his feet] Which (haply) hung down before as he sate on the bed side; and so he composed himselfe quietly and deliberately for the sleep of death, having enjoyed the use of memory and speech unto the last; and so in the one hundred fourty seventh of his age, and the yeare of the world, 2256. he yeelded up the ghost. A life and death worthy our most serious thoughts, for marke the perfect man and behold the upright, (saith David) for the end of that man is peace, Psalms 37:37. and though as perfect and upright as man may be, his peace may be put off, till towards his end; few men had more crosses in their lives, none more comfort at their deaths then Jacob: If it be our lot to follow him in afflictions, let us hold on our pietie and patience, as he did, and we shall be sure of peace at the last, a lasting peace that never shall have end.