The Book of Genesis
Part 98
Chapter 49:1-7
In our last study it was noticed that these patriarchal blessings of Jacob were relevant to “the last days;” this term usually being understood to refer to the period of the Messiah’s manifestation. The statement was made in that study that the blessings of Moses upon the tribes of Israel just previous to his death (Deut. 33) were complementary to those of Jacob. It is therefore to be expected that these blessings trace a prophetic outline of Israel’s future; that is, future from the times of Jacob and Moses.
Of course, there are not only foreshadowings in these words, but there are also moral and spiritual lessons which we as Christians might learn.
Reuben
In earlier studies in the life of Jacob, we saw the great importance placed upon the birthright by the patriarchs and the Hebrews. Jacob acquired it by stealth. We know that in this Esau assisted him because of an attitude that despised the birthright. That Esau finally repented and sought it carefully with tears proves the point.
From the words of Jacob to Reuben, we learn that because of sin, a brief gratification of the flesh, this son, his firstborn, forfeited all claim to the birthright. He who enjoyed in order the first place, through immorality lost it forever. Not only did he loose the birthright but he incurred divine displeasure. Had Reuben lived personally under the law, he would have been executedfor his evil (Lev. 20:10-11).
The blessing of Moses upon the tribute that descended from this man is striking; even the Law Giver spoke words of grace. “Let Reuben live and not die; and let not his men be few” (Deut. 33:6). These words sound more like a prayer than a benediction, a real intercession. Moses hoped for life for one who by his behaviour merited death. Reuben lost through government the blessing of the firstborn but through grace he was forgiven and encouraged.
Simeon
Simeon and Levi are here linked together because of their violence and judgment, the judgment that Jacob pronounced upon them. The words of Jacob in this connection are more historical whereas the words of Moses are more prophetical. Because of their duplicity and wickedness at Shechem (Gen. 34:25-31), Jacob condemns them and would scatter them throughout Israel. He detaches himself from their dreadful deeds and curses their revengeful act.
The words of Jacob joined the two men together, but in the purposes of God they were eventually separated. In Simeon’s history it is noticeable that during the journey in the wilderness, his tribe became smaller and smaller. At the first they numbered 59,300 (Num. 1:23), but at the close only 22,2000 (Num. 26:14).
Sin always results in penalty and loss. Moses does not at all mention the tribe of Simeon in his blessings upon the nation. The words of Jacob seem to imply that not only was Simeon the elder of the two but that he was the leader in crime. Furthermore, in the grievous experience at Baal-Peor, Zimri, the son of Salu, a prince of a chief house in Simeon, was one of the prominent offenders. It was on that occasion that Simeon and Levi definitely parted for it was Phinehas of Levi who in holy indignation slew both Zimri and Cozbi the Midianitish woman (Num. 25:10-15).
Levi
What appears in the language of Jacob a curse, by divine arrangement through Moses becomes a national blessing. The Levites scattered throughout the nation became God’s representatives to man and man’s representative before God.
Because they had kept God’s commandment at Baal-Peor and separated themselves from immoral wickedness, they were fitted to teach God’s judgments and laws to all the tribes. Furthermore, they were to burn incense as priests before the Lord.
The lessons to be gathered from these two tribes are important lessons. To pursue the path of sin only exposes one to punishment, but in repentance to judge and eschew it prepares one for the favour of God in position and service.
Judah
The blessing of Jacob upon his son Judah predicted supremacy, peace, and abundance. Assuming that Shiloh is indeed the Messiah, there is here a prophecy of His glorious advent as the One who gives rest.
Judah was to be the royal tribe that was to govern and legislate for the entire nation until Christ should return to reign in righteousness, no other tribe was thus to rule. The Messiah would be the tranquilizer who would subdue all opposition and give peace to a war torn and panic stricken world. To Him the people would rally in obedience for as the Lion of the Tribe of Judah He would prevail and wield the sceptre of justice.
The peace that will then characterize the world is illustrated by the tying of the foal and the ass to the choice vine, and their doing it no damage. The abundance of that millennium of peace and righteousness is demonstrated in the fact that wine will be as plentiful as water, water that is used to cleanse garments and quench thirst.
To this wonderful prophecy by Jacob, Moses adds two other details: God will receive praise; He will hear the voice of Judah, and He will strengthen Judah against all his enemies.
The few points discussed in connection with Reuben explain why he was deprived of the first place among his brethren. From what has been considered in regard to Judah, it is seen that the pre-eminence has been given to this tribe; and no matter how many vicissitudes may befall the nation, no one else within the nation will have complete supremacy. When Christ of Bethlehem of Judea (Matt. 2:5) returns, He will sit upon the Throne of His father David (Luke 1:32). This is part of the tribal distinction of Judah.
It all becomes obvious to the devout student of the Holy Scriptures that all these predictions have their complete fulfilment in the Lord Jesus Christ.
“He is coming! and the mountains of Judea ring again,
Jerusalem awakens, and shouts her glad Amen.
He is coming! wastes of Horeb, awaken and rejoice:
Hills of Moab, cliffs of Edom, lift the long silent voice.
He is coming! sea of Sodom, to heal thy leprous brine,
To give back palm and myrtle, the olive and the vine.”