XLIX.

THE BLESSING OF THE TWELVE TRIBES.

(1) That which shall befall you.--This dying song of Jacob has been regarded alike by Jews and Christians as a prophetic hymn spoken by the patriarch under the influence of the Holy Spirit. By many modern commentators, however, it has been placed in David's time, and even ascribed to Nathan, partly on the ground that it is too spirited to have been the composition of one lying in the last decrepitude of old age, but chiefly because, in the description given of Judah, it is supposed to refer to the elevation of David to the royal dignity. But if it was thus written by a member of David's court, we should reasonably expect an exact knowledge of the state of things in David's time. For this, in fact, is the argument upon which these critics depend, that the internal evidence shows that it belongs to David's reign. Now, so far is this from being true, that not only is the whole exceedingly general, containing scarcely more than faint and dim hopes and anticipations, but, except in the matter of Judah's pre-eminence, there is no knowledge whatsoever of the arrangements of David's time. Thus, for instance, there is no word about Levi's priestly functions, and his dispersion in Israel is described as a punishment, and put upon exactly the same level as that of Simeon It is said in answer that it was David who established the priesthood, and set the Levites apart for their duties. If so, this was the very reason why Nathan, a seer of his court, should have put into Jacob's mouth some allusion to so important an event, in order to justify so strong a proceeding as the depriving of a tribe of its lands and political importance, the seizure of towns in every other tribe for the abode of its members, and the bestowal upon them of priestly functions. If however David, by an act of despotic power, was able to effect so violent a subversion of all tribal rights, it is strange that no reference is ever made to it: and, moreover, both the Pentateuch and the Books of Joshua (Joshua 3:3; Joshua 8:33, &c), of Judges (Judges 17:9-13), and of Samuel (1Samuel 2:13; 1Samuel 2:27-28; 1Samuel 6:15, &c.) must be of a date so modern as for all remembrance of David's act to have passed away, and for the national traditions to have created for themselves a setting modelled upon a state of things that never existed, and which was contradictory to the most glorious age of the nation's history. But national traditions precede the historical period of a people's annals, and from the time of David careful records of all events in Judah and Israel were kept, and the history of Judah and Israel was one of the chief subjects of instruction given to the youth of the nation in the prophetic schools. But let us take another instance. At the settlement of the tribes in Canaan, it was Asher and not Zebulun to which the sea-coast upon the north fell by lot; south of Asher was the half-tribe of Manasseh, and south of this was Dan. (Comp. Judges 5:17.) Zebulun was an inland tribe, and did not "dwell at the haven of the sea." It is unnecessary to continue this examination, but generally we may affirm that the sole argument for Jacob's blessing having been written in historic times is the position given to Judah. Everything besides negatives this view; and we may reasonably ascribe the high rank of Judah to the fact that after the setting aside of Reuben, Simeon and Levi, he became the firstborn.

In the last days.--Heb., in the after part of days. The phrase is often opposed to "the beginning of days," and is constantly used of the times of the Messiah. Here these "after days" apparently commence with the conquest of Canaan, but look onward to the advent of Christ.

Verse 1. - And Jacob (having closed his interview with Joseph and his two sons) called (by means of messengers) unto his sons (i.e. the others who were then absent), and said, Gather yourselves together, - the prophet's last utterance must be a public one - that I may tell you - literally, and I will tell you - that which shall befall you - קָרָא, in the sense of happening or occurring to any one, is here equivalent to קָרָה (cf. Genesis 42:4, 38) - in the last days - literally, in the end of the days, not simply in future time (Gesenius, Rosenmüller, Kalisch), or in the times intervening between the speaker and the end of the human race (Murphy), but in the last age, the closing period of time, the era of fulfillment (Kurtz, Hengstenberg), which era, however, must be judged from the standpoint of the speaker (Baumgarten). Hence the period must not be restricted to exclusively Messianic times (Rabbi Nachmanides), ἐπ ἐσχάτῶν τῶν ἡμερῶν (LXX.), in diebus novissimis (Vulgate), but must commence with what to Jacob was the era of consummation, the days of the conquest (Baumgarten, Hengstenberg); while, on the other hand, it can as little be limited to these, but must be held as extending over totum tempus ab exitu AEgypti ad Christi regnum (Calvin), and even as reaching, though unconsciously to Jacob, to the very terminus of human history (Keil, Lange).

49:1,2 All Jacob's sons were living. His calling them together was a precept for them to unite in love, not to mingle with the Egyptians; and foretold that they should not be separated, as Abraham's sons and Isaac's were, but should all make one people. We are not to consider this address as the expression of private feelings of affection, resentment, or partiality; but as the language of the Holy Ghost, declaring the purpose of God respecting the character, circumstances, and situation of the tribes which descended from the sons of Jacob, and which may be traced in their histories.And Jacob called upon his sons,.... Who either were near at hand, and within call at the time Joseph came to visit him, or if at a distance, and at another time, he sent a messenger or messengers to them to come unto him:

and said, gather yourselves together; his will was, that they should attend him all together at the same time, that he might deliver what he had to say to them in the hearing of them all; for what he after declares was not said to them singly and alone, but when they were all before him:

that I may tell you that which shall befall you in the last days; not their persons merely, but their posterity chiefly, from that time forward to the coming of the Messiah, who is spoken of in this prophecy, and the time of his coming; some things are said relating to temporals, others to spirituals; some are blessings or prophecies of good things to them, others curses, or foretell evil, but all are predictions delivered out by Jacob under a spirit of prophecy; some things had their accomplishment when the tribes of Israel were placed in the land of Canaan, others in the times of the judges, and in later times; and some in the times of the Messiah, to which this prophecy reaches, whose coming was in the last days, Hebrews 1:1 and Nachmanides says, according to the sense of all their writers, the last days here are the days of the Messiah; and in an ancient writing of the Jews it is said (x), that Jacob called his sons, because he had a mind to reveal the end of the Messiah, i.e. the time of his coming; and Abraham Seba (y) observes, that this section is the seal and key of the whole law, and of all the prophets prophesied of, unto the days of the Messiah.

(x) Zohar in Gen. fol. 126. 1.((y) Tzeror Hammor, fol. 57. 4. & 58. 1.