Chapter 49

1 Jacob calleth his sons to bless them. 3 Their blessing in particular. 29 He chargeth them about his burial. 33 He dieth.

1. Jacob called unto his sons. Jacob now revealed to his 12 sons his spiritual bequest. Solemnly he exhorted them to listen to the things he was about to say. As Isaac, by virtue of divine foresight, had in his blessing (ch. 27) pointed out prophetically to Jacob and Esau the future history of their families, so in broad outline the future of the entire nation, as represented by the 12 sons, was pictured by Jacob. Although the characters of his sons formed the starting point of his prophecies concerning them, the Spirit of God revealed to the dying patriarch the future history of his seed, so that he discerned in the characters of his sons the future development of the tribes descending from them. To each he assigned its position and importance in the nation, with unerring prophetic insight.

In the last days. Literally, “at the end of days.” This is not a reference to the end of this world’s history, as in some other prophetic utterances, nor does it refer merely to the Messianic age as the close of Jewish history. Here it simply means “in the future.”

3. Reuben. Jacob addressed his first prophecy to his first-born son, and clothed it, as he did all the following statements, in poetic garb. Hebrew poetry consists of a rhythmic repetition of thought rather than of sound and syllables. Arranged in poetic form, the blessing upon Reuben would read:

Reuben,

my first-born you, my might,

and first fruit of my strength;

pre-eminent in dignity,

and pre-eminent in power.

Boiling over like water, you shall have no preference,

for you ascended the bed of your father,

then you defiled my couch ([which] he ascended).

4. Unstable as water. Reuben is characterized by a threefold designation: (1) his position in the family as Jacob’s first-born, (2) his relation to Jacob as his might and the beginning of his strength, (3) the natural pre-eminence that belonged to him as the eldest. Nevertheless, the advantages normally accruing to Reuben as Jacob’s first-born were to be taken from him because of the weakness of his character. The word translated “unstable,” literally, “a boiling over” of water, implies, figuratively, giving in to one’s emotions. Another form of the same root word is used in Judges 9:4 and Zeph. 3:4 for frivolity and pride. Jacob thus described the moral weakness of Reuben’s character, by which he forfeited the privileges as a first-born. Though, specifically, his crime consisted in committing fornication with Bilhah, his father’s concubine (Gen. 35:22), his later history gives evidence of a fundamental instability of character. This basic weakness disqualified him from becoming a leader, for leadership often calls for firmness and determination. As Jacob remembered this heinous deed, and mentioned it in his prophecy, he turned away in indignation, passing from the direct form of address to the third person as he repeated the thought.

Thou shalt not excel. By the withdrawal of the rights of the first-born, Reuben lost the leadership of Israel. His tribe never attained a position of influence in the nation (see Deut. 33:6). Not one prominent personality emerged from the descendants of Reuben—no judge, no king, no prophet. Leadership was transferred to Judah, and the double portion to Joseph (1 Chron. 5:1, 2).

5. Simeon and Levi. They were brothers, not merely in the flesh, but also in their thoughts and actions (see ch. 34:25).

Their habitations. The meaning of the word translated “habitations” is obscure. Other suggested translations of this uncertain Hebrew word are “machinations,” “joining,” “rage,” “swords.” It is clear, however, that Jacob had in mind their wantonness in treacherously massacring the population of Shechem (ch. 34:25–29), a crime of which Jacob never approved.

6. They slew a man. Here, “man” is a collective term for the plural “men.” The singular form is used indiscriminately throughout the Hebrew OT for both the singular and the plural.

Digged down a wall. Literally, “they hamstrung an ox.” The singular “ox” stands for the practically unused plural “oxen,” found but once in the Bible (Hosea 12:11), and corresponds to “man” in the first line of the parallelism. To hamstring an animal is to render it lame by cutting its tendons (see Joshua 11:6, 9; 2 Sam. 8:4). In Gen. 34:28 it is merely stated that the cattle of the Shechemites were carried off, not that they were lamed. However, since the sons of Jacob were more concerned about revenge than booty, they probably mutilated some animals as well. Jacob mentions only the former, because it was this which most strikingly displayed their brutality. This trait disqualified them for leadership.

7. I will divide them. Since the brothers had committed this crime jointly, their posterity was to be divided, or scattered, in Canaan. They would not constitute independent tribes. The fulfillment of this prediction was evident by the time Israel returned to Canaan. When Moses numbered Israel the second time, Simeon had become the weakest of all the tribes (Num. 26:14), and in Moses’ blessing, Simeon was entirely passed over. This tribe received no separate assignment of territory as an inheritance, but merely a number of cities within the borders of Judah (Joshua 19:1–19). Since the families of Simeon, generally, increased but little (1 Chron. 4:27), most of them were eventually absorbed into the tribe of Judah. Others migrated, in two waves, to areas beyond the borders of the Promised Land (1 Chron. 4:38–43).

Instead of a territorial inheritance, Levi received 48 cities, scattered throughout the other tribes (Joshua 21:1–42). The scattering of Levi in Israel, however, was changed into a blessing for all, through the election of the tribe to the priesthood. Though Jacob withdrew the rights of the first-born from Reuben, and uttered a curse for the crime of Simeon and Levi, he disowned none of them. Levi’s later history is an illustration of how a curse can be fulfilled and yet result in blessing for all concerned. At Sinai, Levi’s descendants stood alone for right when all the others fell (Ex. 32:26), and were therefore appointed, as a tribe, to religious leadership. Though the curse of Jacob, that they should receive no inheritance, was not changed, its fulfillment brought blessing to them and to their brethren (Num. 18:20).

8. Judah. Jacob’s fourth son was the first to receive a rich and unqualified blessing, one which bestowed upon him supremacy and power. Though not expressly so stated by Jacob, Judah received the right of the first-born to leadership, forfeited by Reuben because of emotional instability, and by Simeon and Levi because of their cruelty.

Thy brethren shall praise. According to ch. 29:35 the name Judah means “the praised one.” By a play on words, so dear to the Oriental heart, Jacob assured Judah of the praise of his brethren. Judah had shown a noble character. Even in the dark hour when Joseph’s brothers were plotting to kill him, Judah had proposed a solution that saved Joseph’s life (ch. 37:26, 27). The excellency of his character was illustrated, moreover, in the offering of his own life as a pledge for that of Benjamin, and also when he pleaded with Joseph on Benjamin’s behalf, to save him from slavery (chs. 43:9, 10; 44:16–34). It had been apparent even earlier, in his conduct toward Tamar (ch. 38:26), though originally he seems to have been a rather wild and reckless individual (see on ch. 38:7–26). His own personal strength of character, acquired by stern victories over natural tendencies, was reflected in the virility of the tribe that bore his name.

Thy father’s children. Having prophesied that Judah would put his enemies to flight, and subdue them, Jacob asserted once more that Judah’s brothers also would do homage to him. It is noteworthy that not merely the sons of his mother were to do so (see Gen. 27:29; Judges 8:19), that is, the tribes descending from Leah, but “the sons of his father,” or all the tribes of Israel. This came true when David was crowned king over all Israel (2 Sam. 5:1, 2).

9. Judah is a lions whelp. By a bold figure of speech Judah is compared to a young lion growing up into the full strength and ferocity of an old lion (see Rev. 5:5). Roaming through the forests in search of prey, returning to his mountain lair when his booty has been devoured, he lies there intrepid, in quiet majesty, and calmly defiant of any creature that might presume to disturb him. Many commentators have understood the Hebrew word translated “old lion” to mean “lioness,” and have seen in it a deeper meaning. However, the word labiХ means only “lion” and is a common synonym for the word Хaryeh, “lion,” used twice in the same verse.

10. The sceptre. The scepter is a symbol of royal authority. In its earliest form it was a long staff that the king held in his hand when speaking in public assemblies, but that rested between his knees when he sat upon his throne. Such scepters are depicted in various ancient Egyptian reliefs. Judah was to continue as leader among the tribes until the time of the coming of the Messiah.

Until Shiloh come. Neither the explanation of Shiloh as a place name nor the interpretation as “rest” is convincing. However, the majority of commentators have believed Shiloh to be a personal name, and agree that the person referred to is the Messiah. This view, expressed long ago by both Jewish and Christian scholars, is correct (see DA 52). As to the exact significance of the word Shiloh, however, interpreters are by no means agreed. It has been variously explained to mean “offspring,” “the one sent out,” “he to whom it [the scepter of the kingdom] belongs,” and “the rest giver.” The last interpretation of the word Shiloh, as “rest giver,” is favored by more commentators than any of the others and is endorsed by Ellen G. White (DA 52). Shiloh, therefore, is the Messiah, who in Jacob’s prophecy was to take over Judah’s royal prerogatives as leader of Israel and to whom all nations would gather.

11. Binding his foal. The reference to the riding of the Messiah on an ass was fulfilled at the triumphal entry of Jesus (Matt. 21:7). It designates him as a harbinger of peace, and as a nobleman, since assess were not used for warfare but served as riding animals for persons of superior rank (Judges 1:14; 10:4; 12:14). Judah’s vine would be so strong that asses might be bound to it, and so fruitful that its juice could be used to wash one’s garment. Judah’s wine and milk would be so exhilarating and invigorating as to impart a sparkling brilliance to the eyes and a charming whiteness to the teeth. This is, of course, a highly figurative picture of Judah’s prosperity.

13. Zebulun. The territory allotted to the tribe of Zebulun under Joshua may be ascertained from the boundaries and towns mentioned in Joshua 19:10–16. At that time it neither reached to the Mediterranean nor touched directly upon Zidon. It lay between the Sea of Galilee and the Mediterranean, near to both, but separated from the former by Naphtali and from the latter by Asher. This prophecy may have found its fulfillment, however, at some later time. The remarkable fulfillment of all Jacob’s prophetic utterances that can be checked excludes the possibility that this one should have remained unfulfilled, though the Bible is silent on the point.

14. Issachar. The comparison of Issachar to a bony and strongly built ass, particularly well adapted for carrying burdens, pointed to the fact that this tribe would content itself with material good, devote itself to agriculture, and not strive for political power. It indicated also that the descendants of Issachar would be men of strength and would receive a pleasant inheritance. This was fulfilled in the allotment to it of lower Galilee, including the attractive and fruitful tableland of Jezreel. Although the tribe once acquired renown for heroic bravery, together with Zebulun, during the time of the judges (Judges 5:14, 15, 18), it was generally content with its lot, whatever happened to the nation. It is seldom found coming valiantly to the forefront and fighting for threatened rights or liberties. This was perhaps the reason Issachar is mentioned last among the sons of Leah, though he was not her last son.

16. Dan. By a play on his name the first-born son of Rachel’s maid, Bilhah, is described as one who was to occupy an important place and perform important duties in the future state of Israel. This was partially fulfilled in the latter time of the judges, when Samson, a Danite, judged Israel for 20 years (see Judges 13:2).

A serpent by the way. This statement describes the character of the tribe. It became apparent in the expedition of a portion of the Danites to Laish in the north of Canaan (see Judges 18), and was apparent also in the adventures of Samson, who with the cunningness of a serpent overthrew his strongest foes. Since the tribe of Dan seems to have been the first to introduce idol worship into Israel (Judges 18), and since his character would not qualify anyone for admission to the heavenly Canaan, the name of Dan alone, among the 12 tribes, is omitted from their enumeration in Revelation 7.

18. I have waited. Not only was this prayer voiced by Jacob on his own behalf, but it expressed confidence that his descendants also would receive the help of God, as he had in his own life. It is interesting to watch the dying patriarch in this last tense hour of his life. Although most of his words seem to have been spoken by inspiration, this prayer evidently expresses his own natural feelings. A sudden relief from tension or a sudden accident may reveal the level of one’s spiritual attainment. From one man’s lips a curse will be forthcoming, from another’s an empty and meaningless expression, and from still another’s a prayer may come. It is often unjust to judge a man by the words spoken in an unguarded moment, but Jacob would stand such a test. The years of the deceiver were long past; now he belonged to the company of God’s chosen ones.

19. Gad. This poetic passage, in which the words translated “troop” and “overcome,” from the same root, occur, might better be rendered, “An attacking force shall attack him, but he shall attack the heel.” The language seems to refer to attacks that the tribe of Gad would have to endure with patience, but that they would successfully repel. Although the known history of the 12 tribes does not provide a specific fulfillment of this prophecy, the account given in 1 Chron. 5:18–22 shows that the Gadites displayed, wherever it was needed, the bravery promised them by their father. The Gadites who came to David are described as lions, and their swiftness is compared to that of the gazelle (1 Chron. 12:8–15), which comparisons prove that they were a valiant tribe.

20. Asher. This refers to the fruitful soil that was to be Asher’s future region of abode. In fulfillment of this prediction Asher received as his inheritance the lowlands of Carmel on the Mediterranean, as far as the territory of Tyre. This is one of the most fertile parts of Canaan, abounding in wheat and oil, with which Solomon supplied the household of King Hiram (1 Kings 5:11).

21. Naphtali. The meaning and allusion are obscure, and little is known of the history of the tribe of Naphtali. In association with Zebulun, under Barak it obtained a great victory over the Canaanite king Jabin, which the prophetess Deborah commemorated in her celebrated song (see Judges 4, 5).

He giveth goodly words. This must be an allusion to a gift in eloquence and song manifested in that northern tribe, though no historical records of such activity in the tribe of Naphtali have survived.

22. Joseph. Whereas Jacob’s blessings regarding the four sons of the concubines were especially brief, and his prophecies in part as obscure as the later history of the tribes that descended from these four men, a great difference is found in the blessing upon the first-born son of his beloved Rachel. Now the patriarch’s heart swelled with grateful love, and in the most expressive words and figures he besought unlimited blessing for Joseph.

23. The archers. From the simile of the fruit tree Jacob passed next to one of war, describing the victory of the tribe of Joseph over all its foes. This is an illustration of the prophetic present, which speaks of future events as already in process of fulfillment. The words are not to be referred to any warlike deeds of Joseph in Egypt, but probably hint, in terms not directly offensive to his brothers but understood by all of them, to the persecution he had suffered at their hands as well as during his years of slavery and imprisonment.

24. The mighty God of Jacob. If the last clause is parenthetical, as in the KJV, it may signify either that from the time of Joseph’s exaltation he became the shepherd and the stone of Israel, or that from God, the Mighty One of Jacob, Joseph received strength to become such. In this capacity he then served as a type of the Good Shepherd, who is the Rock, and would become the foundation of His church. If, however, the clause, “the shepherd, the stone of Israel,” is coordinate with the preceding phrase it applies to God Himself. In that case the sentiment is expressed that the hands of Joseph were made strong by the One who is the Shepherd and Stone of Israel (see Deut. 32:4). The Hebrew text permits the second interpretation, which seems preferable to the first.

26. The blessings of thy father. The blessings that the patriarch implored for Joseph were to surpass the blessings that his parents had passed on to him. Joseph is referred to, literally, as “the separated one,” the nazir. Joseph is so designated, both here and in Deut. 33:16, on account of the preservation of his virtue and piety in heathen Egypt.

27. Benjamin. The warlike character that the dying father here attributed to his youngest son was later manifested by his descendants. It was seen in the war that his tribe waged against all the tribes, a war due to their own wickedness in Gibeah (Judges 20, 21), and upon other occasions as well (Judges 5:14). The Benjamites were distinguished archers and slingers (Judges 20:16; 1 Chron. 8:40; 12:2; 2 Chron. 14:8; 17:17). Also, from the tribe of Benjamin came the heroic judge Ehud (Judges 3:15), and King Saul and his valiant and chivalrous son Jonathan (1 Sam. 11, 13; 2 Sam. 1:19–27).

28. The twelve tribes. Jacob blessed the future tribes in the persons of his 12 sons. No one was excepted, and even Reuben, Simeon, and Levi, though humbled because of serious personal faults, each received a share in the promised blessings.

29. Gathered unto my people. See on ch. 15:15.

Bury me. Joseph had already promised his father, under oath, to fulfill this desire. Jacob mentions it once more, in the presence of all his sons, as an invitation to them to participate in the rite of burial.

33. Gathered up his feet. Jacob now lay down, for he had been sitting upright while blessing his sons, and died in peace. Concerning the poetical euphemisms for death, see on chs. 15:15 and 25:8. Jacob’s age at death, as given in ch. 47:28, was 147 years.

Ellen G. White comments

1-33PP 235-238

1-4PP 235

4 2T 127

5-7PP 205, 235

6 MYP 390; TM 87

7 Ed 148; PP 235

8-10PK 683; PP 236

10 AA 223; DA 34, 193, 205

22 COL 214

22-26Ed 53; PP 236

25 COL 214

29-31 PP 237