Genesis 49:1-12 - Believers Chapel

GENESIS
Lesson 64
June 15, 1980
Genesis 49:1-12
BELIEVERS
BIBLE
BULLETIN
Believers Chapel * 6420 Churchill Way * Dallas, Texas 75230
Jacob's Last Words (1)
S. Lewis Johnson, Jr.
Introduction
Jacob concludes his life in a manner worthy of the patriarchs, as
Leupold says 1 His last words are a brilliant prophetic blessing, given
through the Holy Spirit to his sons.
The critics, however, have carped at it, saying among other things the
following: (1) it is a case of vaticinia ex eventibus, or prophecies
fabricated from the events that they appear to foresee. This type of
criticism is usually the product of a philosophical presupposition that
prediction of future events is impossible. As far as I can tell, it would
be impossible to believe that the Bible is the Word of God, if one held
this viewpoint.
(2) In the second place, it has also been said that it is highly
improbable that a decrepit old man should have uttered thoughts so
clear-cut and virile. Now one can appreciate this comment, if he, too,
is getting old, as I am. Robert Orben once said, "I don't even
remember when I was young. Sometimes I think I went directly from
Dr. Spock to Dr. Scholl's!" One must admit that Jacob's thoughts here
are exceedingly clear and sharp, but one must also remember that they
came to him by the inspiration of the Holy Spirit. They were
supernaturally given him as the Word of God.
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It is not surprising for men to speak at the point of death in amazingly
clear ways, even when aged. Socrates in his great Apology said, "I am
about to die, and that is the hour in which men are gifted with
prophetic power." And a similar idea is expressed in the lines,
"The soul's dark cottage, batter'd and decayed, Lets in new light
through chinks that time hath made."
Thus, the objection on account of age is not convincing. One of the
strangest objections is this one (3): The twelve sons of Jacob in this
blessing are the twelve signs of the zodiac! These words constitute
Israel's astral myths. One must wander far from sober exegesis to
invent such theories. 2 The blessing is a genuine prophetic blessing and
should be read as such.
Jacob's actions in blessing his sons before his death are very wise.
Believers ought to anticipate their death, perhaps even preparing
testimonies for those who survive them, outlining the saving and
guiding grace that God gave them in their lives, with admonitions
regarding the nature of inherited property as that which is held in trust
for the Lord God.
The blessing is beautifully constructed. It has good poetic rhythm,
excellent figures of speech, and apt use of paronomasia. And yet it is
plain and clear. It is both an exalted spiritual composition and a warm
human product. Among the first group of sons, it is Judah who stands
out, and the prophecy of verses eight through twelve is important for
the Messianic program. It is Joseph who stands out in the last half of
the prophecy (cf. vv. 22-26). The midpoint in Jacob's mind seems to
be verse eighteen, a verse of ejaculatory prayer and praise which may
have the Messiah directly in mind.
In this study we are going to look at the first part of the blessing, and
we shall pay special attention to 'its highpoint, the words to Judah,
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which set him forth as the ancestor of the Lion of the Tribe of Judah,
the Lord Jesus Christ. We turn to the blessing now.
THE EXORDIUM: SUMMONS TO THE BLESSING
The purpose of the call (Gen. 49:1). The formal nature of the call
to the brethren indicates that Jacob was conscious of the fact that he
was being called by the Lord to take a solemn look into the future.
The expression, "in the days to come" (NASB; AV, "in the last days"), is
a well-known Messianic temporal expression, which almost always
looks into the distant future to the days of the Messiah. In Jacob's
words that follow the perspective appears to gather round the
occupation of Canaan, but his words go beyond that. That is clear
from verse ten. We must conclude, then, that Jacob's words touch not
only the more immediate future but also the distant future as well. His
words are similar to other prophetic words in the Old Testament, when
the prophet's perspective embraces both the near and far future in the
same context, the words moving from the one to the other without a
clear expression of their temporal distinctions.
The plea to listen (Gen. 49:2). The double exhortation to give
attention to the patriarch's words lays stress upon the importance of
the words. They are doubly important.
THE BLESSING OF REUBEN
Reuben's calling (Gen. 49:3 ). Reuben by the providence of God was
the firstborn, possessed of the rights of the position naturally. These,
however, he lost by virtue of the sin he committed (cf. 1 Chron. 5:1-2).
Reuben's collapse (Gen. 49:4). What a horrible contrast is seen
here between one's calling and one's condition, and the sin of 35:22
underlines it. There is a withering contrast between the majestic
phrases of verse three and ignominious collapse set forth in verse four.
And, as Kidner points out, it would be hard to find a less flattering
account of a grand passion. 3
3

The description of Reuben's collapse is found, first, in the expression,
"uncontrolled as water" (cf. v. 4). The metaphor, which literally means
something like boiling over like water, suggests a certain seething of
lust, an unbridled license. The result is an evaluation of Reuben that
pointed to both wildness and weakness, an undisciplined life.
The last words of verse four, "he went up to my couch," are very vivid.
The order of the words in the original text lays emphasis on the
astonishing wantonness of the act. "To my couch he went up!" And
the change of the person from the second person to the third person
appears to indicate that at this point Jacob turned to the other
brethren in horror at the thought of what Reuben had done,—"he went
up to my couch." Jacob had said nothing about the act, so far as the
Genesis record is concerned, when it took place (cf. 35:33), but it is
clear that he had been indignant over it. It is possible that he had
never told anyone about the deed, and that this is the first revelation
of it to the brethren. Thus, the use of the third person would
represent a revelation to them of the revulsion of their father over the
wicked sexual act of incest. At any rate, by the act Reuben lost his
birthright.
THE BLESSING OF SIMEON AND LEVI
Their evaluation (Gen. 49:5). The historical background of this
section is the incident recorded in chapter thirty -four, the slaughter of
the men of Shechem and the spoiling of the city, because Shechem,
the son of Hamor, had taken Dinah, the daughter of Leah, and had
defiled her by illegal intercourse. Jacob speaks of the two brothers
who slew the men of the city, when they were in pain over
circumcision, as two of a pair. They were Leah's sons, and he
specifically mentions that, "Simeon and Levi are brothers." And they
were brothers in violence.
The reason for the disapproval of them (Gen. 49:6). Jacob
relates the disapproval to their excessive ruthless spite, not to mention
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the reproach that they brought upon his name. The latter is the
source of his disapproval in chapter thirty -four.
Their reaction is the reaction of many of us when a wrong is done us.
We find it difficult to remember and rely on the word, "vengeance is
mine, I will repay, saith the Lord." We want to repay the evil deeds
against us ourselves, thinking that God is unable or unwilling, to
execute judgment on those who have been so rash as to offend us.
The curse upon Simeon and Levi (Gen. 49:7). After condemning
their anger and wrath, Jacob announces that they will be dispersed
among the nation. They had banded together to their harm, and so he
will disperse them for their good. The prophecy was fulfilled, for
Simeon was scattered among the tribes. Levi was scattered among the
cities given to them by the Lord, and they were given the task of
serving the tabernacle and its needs. Their dispersal was a reward for
their reversal of their act of slaughter, for they stood by Moses in the
incident of the golden calf. In the midst of the unbelief and sin of the
golden calf Moses stood in the gate of the camp and said, "Who is on
the Lord's side Let him come unto me." And Levi responded, for
Moses wrote afterwards, "And all the sons of Levi gathered themselves
together unto him" (cf. Exod. 32:26). Evidently in the mind of God Levi
had redeemed itself as a tribe before Him by their forthright stand
there for Him.
THE BLESSING OF JUDAH
The oracle of dominance (Gen. 49:8). There are really three
oracles in the words to Judah, the first in verse eight, the second in
verse nine, and the last in the remaining verses. 4 The first may be
called an oracle of dominance in the light of the words, "Your hand
shall be on the neck of your enemies," and, "Your father's sons shall
bow down to you." In fact, in the three oracles there is a very
interesting progression of thought. There is dominance, advent, and
then a picture that is something like a paradise in verses eleven and
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twelve. In other words, Kidner's idea that we have here a "miniature
of the biblical scheme of history," 5 is true of the passage. The whole
context has about it a note of "glad animation." 6
The oracle of dominance begins with a play on Judah's name, which
means praise (cf. 29:35). And it ultimately goes on to Judah's greater
Son, who shall in the ultimate sense have His hand on the neck of His
enemies, with His brethren bowing down in worship to Him. We think
immediately of the Magnificat of Mary, with its note of victory over the
enemies of the Lord, and also of the Protevangelium of Genesis 3:15,
with its prophecy of the head of the serpent by the Seed of the
Woman.
The oracle of the courage and strength (Gen. 49:9) . The
picture in these verses of the lion couchant is a picture of courage and
strength. Judah is likened to a lion and to a lioness, which has seized
his prey, killed it, and dragged the remains to his lair, resting upon his
haunches in satisfaction. The use of the term lioness in the second
occurrence of the root in the verse suggests one sitting by her young,
a very dangerous animal should there be any disturbing of her cubs.
If Judah is the "lion" of the tribes of Israel, then Judah's noblest Son is
fitly styled in Scripture as "the Lion of the Tribe of Judah." What a
victory He has accomplished! Perhaps the most fitting picture of it is
found in that remarkable passage in Revelation 5:1-14, where the rule
of the universe is won by the Lion who is the Lamb. His coat of arms
should have on it a picture of the lion couchant, for the noblest coat of
arms belongs to Prince Immanuel, who by His penal substitutionary
sacrifice has accomplished redemption for His people.
The oracle of regal rule (Gen. 49:10-12). The preceding verses
have given the reader the sense of expectation, and that expectation is
realized here. The dominion and sovereignty over God's domain
belongs to Judah's tribe. From this tribe shall come "Shiloh," and "to
Him shall be the obedience of the peoples."
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The opening clause, "the scepter shall not depart from Judah," and the
following parallel one, "nor the ruler's staff from between his feet," has
been fulfilled in history. The dominion has remained with Judah, and
now it is resting in the sure possession of the tribe's "Lion," the Lord
Jesus Christ, who has prevailed by His sacrifice, winning the right to
rule over all men. The sovereignty of Judah in history is accented by
the fact that Judah became so dominant that the Hebrew people are
now called "Jews" almost universally, a term derived from the tribe of
Judah. The cross is His throne and the future will see the issues that
derive from it.
The identification of the term "Shiloh" has been called "perhaps the
most famous crux interpretum in the entire Old Testament." 7 It is
unsafe to dogmatize over the meaning of the term in the light of the
difficulty of pinning down its precise meaning, and particularly in a
sermon. Many have been the suggestions of the commentators. Some
have suggested that it refers to a place, the Shiloh mentioned, for
example, in 1 Samuel 4:12. It is impossible, however, to see how the
supremacy of Judah was affected by the setting up of the tabernacle at
Shiloh. Others have seen in the word the meaning his son, or progeny,
deriving it from a root with only analogies in other Semitic tongues.
The root itself is an imaginary one, but the existence of similar ones in
Aramaic and Arabic has suggested its possibility here. This view has
little to commend it.
Others have related the word to the Hebrew verb shalah, meaning to
be safe or at rest. 8 From this the sense of Restgiver is derived. Of
course, the Lord Jesus is the Son, and He is the true and only
Restgiver, but the meaning is not established here at all. Still others
have related it to the Hebrew word meaning to send, shalach. Again,
He is certainly the Sent One. In fact, that is one of the words that the
Lord Jesus constantly uses of His saving mission from the Father. He
was sent.
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The most common interpretation is that the word "Shiloh" is a proper
name, derived from a relative pronoun and a pronominal suffix. 9 The
resultant meaning is him (to whom) it: belongs. Kidner points out, "an
early variant, revocalizing a shortened spelling of the consonants as
selloh, yields either 'till what is his comes' (i.e. 'till Judah's full heritage
appears'; cf. LXX) or 'until he comes, to whom it belongs' (cf. RSV)." 10
The fact that Ezekiel in a Messianic context seems to pick this idea up
and interpret it in words addressed to the last king of Judah, "remove
the mitre, and take off the crown . . . until he come whose right it_ is;
and I will give it to him, " would appear to confirm the validity of this
last view. And, if that may be granted, then "Shiloh" is a proper name
for the Messiah, which stresses His absolute sovereignty and right to
rule. He is the King!
When He comes, then the obedience of the peoples shall be rendered
to Him, peoples of both Jewish and Gentile descent (cf. Isa. 60:1 -8).
Then true ecumenism, an ecumenism rooted in the truth of God, shall
flourish,—but only then. He, the Lord Jesus Christ, is the only real
center of unity, both for the world and for His people.
It is a striking fact that, while in this life even believers have difficulty
in uniting in the things of lesser significance, they do find it possible to
unite at the cross. There the Baptists unite with the Presbyterians.
There the Arminians unite with the Calvinists. There the Wesleys unite
with the Whitefields and the Topladies! The cross is the magnet that
draws all men of the true metal of redeeming grace together. To Him is
the gathering of His people.
The final two verses of the section describe a scene in which the earth
has become something like a paradise. Exuberant, intoxicating plenty
follows the coming of Shiloh. The description is worthy of an earthly
millennium, although the figurative nature of the words certainly do
not demand such.
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Conclusion
The passage, then, is a notable Messianic prophecy, and it contains
within itself a further narrowing down of the clues to the identification
of the Messiah. In Genesis 3:15 He is said to come from the human
race; He is the Seed of the Woman, the mother of the race. Then in
Noah's prophecy He is seen as coming from the Semitic division of
mankind. In Abraham's case He is seen to come from the Abrahamic
family of nations (cf. 12:1-3). And now in Genesis 49:10 He is seen
coming from the Tribe of Judah. Further limiting prophecies will
follow, until there is no doubt that the Son of Mary is the One who was
to come.
The Authorized Version's rendering of the last clause of verse ten,
"unto him shall the gathering of the people be," while not altogether
accurate, is nevertheless true to one important force of the meaning of
the words. The obedience of the peoples, the true rendering of the
words, is a real gathering of the peoples to Him. And that suggests an
important truth: all peoples shall be gathered to Him in obedience.
Some shall be gathered to Him by the Holy Spirit in saving obedience
in this life. They are the true believers. The remainder of mankind
shall be gathered to Him in obedience, too. They shall, although
unbelievers, be forced by the Lord to acknowledge Him as Lord and
bow the knee to Him (cf. Phil. 2:9-11). So, the elect are gathered by
the Spirit to Him for life, while the remainder of mankind is gathered to
Him for judgment and death. And if men have not looked to Him on
the cross for that eternal life He offers, then they shall have to look at
Him on the throne as He delivers His decrees of eternal judgment for
them. Oh! Cling to Him in faith, fleeing to the cross for the forgiveness
of sins and eternal life. "Believe on the Lord Jesus, and thou shall be
saved," as Paul commands. And believe today!
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Footnotes
1 Leupold, II, 1160.
2 Ibid., II, 1165.
3 Kidner, pp. 215-16.
4 James R. Battenfield, "Hebrew Stylistic Development in Archaic Poetry: A Text -Critical
and Exegetical Study of the Blessing of Jacob, Genesis 49:1-27," unpublished doctoral
dissertation, Grace Theological Seminary, Winona Lake, Indiana, May, 1976, p. 262.
5 Kidner, p. 218.
6 Leupold, II, 1176.
7 W. L. Moran, "Gen. 49,10 and its Use in Ez. 21, 32," Biblica, 39:4 (1958), p. 405.
8 Brown, Driver, and Briggs, p. 1017.
9 Battenfield comments, "'Shiloh,' a proper name, like 'Semah' ('the Branch'), is composed
of the relative pronoun descended from Akkadian sa and the prepositional 'to him,'
implying ownership. The name 'Shiloh' means, 'him (to whom) it belongs.' Cf. in loc.
10 Kidner, p. 218.
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