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1.And Jacob called. In the former chapter, the blessing on Ephraim and Manasseh was related Gen_48:1, because, before Jacob should treat of the state of the whole nation about to spring from him, it was right that these two grandsons should be inserted into the body of his sons. Now, as if carried above the heavens, he announces, not in the character of a man, but as from the mouth of God, what shall be the condition of them all, for a long time to come. And it will be proper first to remark, that as he had then thirteen sons, he sets before his view, in each of their persons, the same number of nations or tribes: in which act the admirable lustre of his faith is conspicuous. For since he had often heard from the Lord, that his seed should be increased to a multitude of people, this oracle is to him like a sublime mirror, in which he may perceive things deeply hidden from human sense. Moreover, this is not a simple confession of faith, by which Jacob testifies that he hopes for whatever had been promised him by the Lord; but he rises superior to men, at the interpreter and ambassador of God, to regulate the future state of the Church. Now, since some interpreters perceived this prophecy to be noble and magnificent, they have thought that it would not be adorned with its proper dignity, unless they should extract from it certain new mysteries. Thus it has happened, that in striving earnestly to elicit profound allegories, they have departed from the genuine sense of the words, and have corrupted, by their own inventions, what is here delivered for the solid edification of the pious. But lest we should depreciate the literal sense, as if it did not contain speculations sufficiently profound, let us mark the design of the holy Spirit. In the first place, the sons of Jacob are informed beforehand, of their future fortune, that they may know themselves to be objects of the special care of God; and that, although the whole world is governed by his providence, they, notwithstanding, are preferred to other nations, as members of his own household. It seems apparently a mean and contemptible thing, that a region productive of vines, which should yield abundance of choice wine, and one rich in pasturers, which should supply milk, is promised to the tribe of Judah. But if any one will consider that the Lord is hereby giving an illustrious proof of his own election, in descending, like the father of a family, to the care of food, and also showing, in minute things, that he is united by the sacred bond of a covenant to the children of Abraham, he will look for no deeper mystery. In the second place; the hope of the promised inheritance is again renewed unto them. And, therefore, Jacob, as if he would put them in possession of the land by his own hand, expounds familiarly, and as in an affair actually present, what kind of habitation should belong to each of them. Can the confirmation of a matter so serious, appear contemptible to sane and prudent readers? It is, however, the principal design of Jacob more correctly to point out from whence a king should arise among them, who should bring them complete felicity. And in this manner he explains what had been promised obscurely, concerning the blessed seed. In these things there is so great weight, that the simple treating of them, if only we were skillful interpreters, ought justly to transport us with admiration. But (omitting all things else) an advantage of no common kind consists in this single point, that the mouth of impure and profane men, who freely detract from the credibility of Moses, is shut, so that they no longer dare to contend that he did not speak by a celestial impulse. Let us imagine that Moses does not relate what Jacob had before prophesied, but speaks in his own person; whence, then, could he divine what did not happen till many ages afterwards? Such, for instance, is the prophecy concerning the kingdom of David. And there is no doubt that God commanded the land to be divided by lot, lest any suspicion should arise that Joshua had divided it among the tribes, by compact, and as he had been instructed by his master. After the Israelites had obtained possession of the land, the division of it was not made by the will of men. Whence was it that a dwelling near the sea-shore was given to the tribe of Zebulun; a fruitful plain to the tribe of Asher; and to the others, by lot, what is here recorded; except that the Lord would ratify his oracles by the result, and would show openly, that nothing then occurred which he had not, a long time before, declared should take place? I now return to the words of Moses, in which holy Jacob is introduced, relating what he had been taught by the Holy Spirit concerning events still very remote. But some, with canine rage, demand, (194) Whence did Moses derive his knowledge of a conversation, held in an obscure hut, two hundred years before his time? I ask in return, before I give an answer, Whence had he his knowledge of the places in the land of Canaan, which he assigns, like a skillful surveyor, to each tribe? If this was a knowledge derived from heaven, (which must be granted,) why will these impious babblers deny that the things which Jacob has predicted, were divinely revealed to Moses? Besides, among many other things which the holy fathers had handed down by tradition, this prediction might then be generally known. Whence was it that the people, when tyrannically oppressed, implored the assistance of God as their deliverer? Whence was it, that at the simple hearing of a promise formerly given, they raised their minds to a good hope, unless that some remembrance of the divine adoption still flourished among them? If there was a general acquaintance with the covenant of the Lord among the people; what impudence will it be to deny that the heavenly servants of God more accurately investigated whatever was important to be known respecting the promised inheritance? For the Lord did not utter oracles by the mouth of Jacob which, after his death, a sudden oblivion should destroy; as if he had breathed, I know not what sounds, into the air. But rather he delivered instructions common to many ages; that his posterity might know from what source their redemption, as well as the hereditary title of the land, flowed down to them. We know how tardily, and even timidly, Moses undertook the province assigned him, when he was called to deliver his own people: because he was aware that he should have to deal with an intractable and perverse nation. It was, therefore, necessary, that he should come prepared with certain credentials which might give proof of his vocation. And, hence, he put forth these predictions, as public documents from the sacred archives of God, that no one might suppose him to have intruded rashly into his office.
Gather yourselves together (195) Jacob begins with inviting their attention. For he gravely enters on his subject, and claims for himself the authority of a prophet, in order to teach his sons that he is by no means making a private testamentary disposition of his domestic affairs; but that he is expressing in words, those oracles which are deposited with him, until the event shall follow in due time. For he does not command them simply to listen to his wishes, but gathers them into an assembly by a solemn rite, that they may hear what shall occur to them in the succession of time. Moreover, I do not doubt, that he places this future period of which he speaks, in opposition to their exile in Egypt, that, when their minds were in suspense, they might look forward to that promised state. Now, from the above remarks, it may be easily inferred, that, in this prophecy is comprised the whole period from the departure out of Egypt to the reign of Christ: not that Jacob enumerates every event, but that, in the summary of things on which he briefly touches, he arranges a settled order and course, until Christ should appear.
(194) Sed oblatrant quidam protervi canes.
(195) The reader will observe, that the entire structure of these predictions is poetical. The prophecies of the Old Testament are generally delivered in this form; and God has thus chosen the most natural method of conveying prophetic intelligence, through the medium of that elevated strain of diction, which suggests itself to imaginative minds, which is peculiarly fitted to deal with sublime and invisible realities, and which best serves to stir up animated feelings, and to fix important truths in the memory of the reader. They who wish to examine more minutely the poetical character of the chapter, are referred to Dr. Adam Clarke’ Commentary, and to Caunter’ Poetry of the Pentateuch. A few observations, in passing, will be made in the notes to such passages as derive elucidation from their poetical structure. — Ed.