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*H And Jacob called his sons, and said to them: Gather yourselves together, that I may tell you the things that shall befall you in the last days.
Ver. 1. Last. Heb. "future days." It was an ancient and commendable custom, for parents to assemble their children in their last moments, to give them salutary instructions. They often also foretold to them what should happen. See Deut. xxxi. Jos. ult. 1 K. xii. Tob. iv. 3. 1 Mac. ii. Cyrus and Socrates both believed that they had then an insight into futurity. C.
*H Ruben, my firstborn, thou art my strength, and the beginning of my sorrow; excelling in gifts, greater in command.
Ver. 3. My strength, &c. He calls him his strength, as being born whilst his father was in his full strength and vigour: he calls him the beginning of his sorrow, because cares and sorrows usually come on with the birth of children. — Excelling in gifts, &c. because the first-born had a title to a double portion, and to have the command over his brethren, which Ruben forfeited by his sin; being poured out as water; that is, spilt and lost. Ch. — In command. He ought to have succeeded to his father in authority. But Joseph entered in upon his rejection, 1 Par. v. 1. The priesthood was given to Levi's descendants; and the regal power, partly to those of Joseph, who reigned over the ten tribes, for a long time; and partly to the posterity of Juda, who exercised dominion over all the people of Israel. Chaldee. W.
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1_Paralipomenon
5:1
Now the sons of Ruben the firstborn of Israel, (for he was his firstborn: but forasmuch as he defiled his father's bed, his first birthright was given to the sons of Joseph the son of Israel, and he was not accounted for the firstborn.
*H Thou art poured out as water, grow thou not; because thou wentest up to thy father's bed, and didst defile his couch.
Ver. 4. Grow thou not. This was not meant by way of a curse or imprecation; but by way of a prophecy, foretelling that the tribe of Ruben should not inherit the pre-eminences usually annexed to the first birth-right, viz. the double portion, the being prince or lord over the other brethren, and the priesthood: of which the double portion was given to Joseph, the princely office to Juda, and the priesthood to Levi. Ch. — Thou hast abandoned thyself to thy brutal passion; do so no more, ne adjicias. S. Jer. q. Heb. Let Ruben live, and die not; let him be small in number. Deut. xxxiii. 6. His tribe never became very considerable. C. — Couch. See C. xxxv. 22. Eternal infamy attends the name of Ruben. H.
*H Simeon and Levi brethren: vessels of iniquity waging war.
Ver. 5. Brethren. Born of the same parents; similar in disposition. — Vessels; instruments. Sept. and Chal. "they have completed wickedness," as they read calu, instead of the present Heb. cele, which is adopted by Aquila. C.
*H Let not my soul go into their counsel, nor my glory be in their assembly: because in their fury they slew a man, and in their self-will they undermined a wall.
Ver. 6. Slew a man, viz. Sichem, the son of Hemor, with all his people, Gen. xxxiv. Mystically and prophetically it alludes to Christ; whom their posterity, viz. the priests and the scribes, put to death. Ch. — A wall, Sichem, which they destroyed: or, according to the Sept. "they ham-strung" a bull, as the same Hebrew word signifies; both which may refer to the prince of the town, or to Joseph, (C.) in whose persecution these two were principally concerned. Jacob declares, he had no share in their attack upon the people of Sichem: his soul, or his glory, was not impaired by their misconduct. H.
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Josue
19:1
And the second lot came forth for the children of Simeon by their kindreds: and their inheritance was
*H Cursed be their fury, because it was stubborn: and their wrath, because it was cruel: I will divide them in Jacob, and will scatter them in Israel.
Ver. 7. Scatter them. Levi had no division allotted to him, but only some cities among the other tribes; and Simeon had only a part of Juda's lot, which was so small, that his descendants were forced to seek for a fresh establishment; some in Gader, others in Mount Seir, 1 Par. iv. 39. Jos. xix. 2. Simeon alone was not blessed by Moses. Deut. xxxiii. D. — The Levites obtained a blessing, on account of their distinguished zeal; (Num. xxv.) while Zambri rivets, as it were, the curse upon the family of Simeon. M.
*H Juda, thee shall thy brethren praise: thy hand shall be on the necks of thy enemies; the sons of thy father shall bow down to thee.
Ver. 8. Praise. He alludes to his name, his martial prowess, and dominion over all his brethren; who should be all called Jews, and submit to his sway. Some explain all this of Jesus Christ; others refer the first part of the prophecy to Juda. H.
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1_Paralipomenon
5:2
But of the race of Juda, who was the strongest among his brethren, came the princes: but the first birthright was accounted to Joseph.)
*H Juda is a lion's whelp: to the prey, my son, thou art gone up: resting thou hast couched as a lion, and as a lioness, who shall rouse him?
Ver. 9. A lion's whelp, &c. This blessing of Juda foretelleth the strength of his tribe, the fertility of his inheritance, and principally that the sceptre, and legislative power, should not be utterly taken away from his race till about the time of the coming of Christ: as in effect it never was: which is a demonstration against the modern Jews, that the Messias is long since come; for the sceptre has long since been utterly taken away from Juda. Ch. — This none can deny. Juda is compared to a lion, which was the emblem of his royal dignity, and was borne in the standards of that tribe. — To the prey. Heb. "from the prey." He proceeds from victory to victory. He couches, ready to fall upon his prey; and, retiring to the mountains, is still eager to renew the attack. C. — Read the history of David and of Solomon, who, both in peace and war, were a terror to the surrounding nations.
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Matthew
2:6
And thou Bethlehem the land of Juda art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel.
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John
1:45
Philip findeth Nathanael and saith to him: We have found him of whom Moses, in the law and the prophets did write, Jesus the son of Joseph of Nazareth.
*H The sceptre shall not be taken away from Juda, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of nations.
Ver. 10. The sceptre. Almost every word in this verse has been explained in a different manner. But all the ancient Jews agree with Christians, that it contains a prediction of the Messias, and points out the period of his coming. Whether this was verified when Herod, a foreigner, got possession of the throne, and was acknowledged by the Jews, just about the time of our Saviour's nativity, as most of the fathers suppose; or it only took its full effect when Agrippa II. lost all his power, the temple and the city were laid in ruins, and the whole nation dispersed for ever, it is not perhaps so easy to determine. In either supposition, the Messias has long since come. Jacob foretels, either that Christ would make his appearance as soon as the Jews should fall under a foreign yoke, and in this sense he was born about the 37th year of Herod the great—or he should come just before the kingdom of Juda should have an end, which took place in the 70th year of the Christian era, or about 37 years after the public appearance and death of our Saviour. The sceptre shall not depart irrevocably from the Jews; over whom the tribe of Juda had always the greatest authority in appointing the princes, when they were not selected from the tribe itself, or from his thigh; till the Messias, who has been expected so long, shall come and gather all nations into his Church. Then the designs of Providence, in watching over the Jews, being accomplished, their republic shall be dissolved, because they have shed his blood, instead of acknowledging his celestial beauty, v. 12. The evident signs of decay in the kingdom of the Jews, were sufficient to excite the attention of all to look for the Messias; and we read, both in S. John iv. 25, in Tacitus, and Suetonius, that his appearance was fully expected about that time. The sceptre is the emblem of sovereign, though not always independent, power. Juda and his posterity were always at the head of their brethren. They marched first in the wilderness; two of the judges were of this tribe. But their chief glory began with David, whose posterity the whole nation obeyed, till Jeroboam tore away the ten tribes. Still the tribe of Benjamin and the Levites adhered to Juda. During the captivity, there were judges admitted to superintend over their brethren; and K. Joakim was raised to high authority. The rulers who came into power after the return of the Jews, were either of this tribe, at least by the mother's side, or were chosen and recognized by the tribe of Juda. Even Herod, in this sense, might be considered as a Jewish king, though a foreigner, as well as a Thracian might be counted a Roman emperor, without any diminution of the imperial authority of Rome. Perhaps indeed he was an usurper, till the nation acknowledged his authority two years after the birth of Christ. Philo de temp. ii. Josep. Ant. xvii. 3. "Herod was the first foreign king admitted by the Jews." S. Aug. de C. D. xviii. 45. If, therefore, no stranger was to be acknowledged by the nation, till He came, who was to establish a spiritual and everlasting kingdom, the moment was arrived, when the Jews submitted to Herod, and Christ had actually been born two years. — From Juda, or from that tribe; for Jacob gave peculiar blessings to each; (v. 28,) and hence the fathers gather, that the Messias should spring from Juda. — Ruler from his thigh, lineally descended from him, or acknowledged at least by his posterity, as all the legal princes were till the coming of Christ. — Mechokek might also signify a teacher or scribe expounding the law of Moses, which subsisted for the same period; but this is more probably a farther explication of the sceptre, &c. C. — Till had ci, which words being joined together, are always taken in this sense. Helvicus. — Sent. Schiloach (or Ssolué) seems to have been in S. Jerom's copy, though we now read Shiloh (or Ssole) "to whom" the authority belongs; Sept. "to whom all things are reserved; or till the things arrive, which are laid up for him. C. — Expectation, or congregation of nations, as Aggeus afterwards foretold, ii. 8. If we examine all the plausible explications which have been given to this verse, we shall find that they all tend to convey the same truth. "The sceptre (shebet, rod, crook, power or tribe) shall not depart (cease, be taken off) from Juda, (the tribe or the Jews) nor a leader (scribe, lawyer, or legislator) from his thigh, (between his feet, or from his banners) till He, who shall be sent, (shio, the pacific, his son, to whom it is, or the things are, reserved) arrive; and Him shall the nations expect, (and obey) to Him they shall look up (and be gathered). Whom will the Jews point out to whom all these characters agree, except our divine Lord, whom they also must one day adore? H.
* Summa
*S Part 4, Ques 35, Article 8
[III, Q. 35, Art. 8]
Whether Christ Was Born at a Fitting Time?
Objection 1: It would seem that Christ was not born at a fitting time. Because Christ came in order to restore liberty to His own. But He was born at a time of subjection--namely, when the whole world, as it were, tributary to Augustus, was being enrolled, at his command as Luke relates (2:1). Therefore it seems that Christ was not born at a fitting time.
Obj. 2: Further, the promises concerning the coming of Christ were not made to the Gentiles; according to Rom. 9:4: "To whom belong . . . the promises." But Christ was born during the reign of a foreigner, as appears from Matt. 2:1: "When Jesus was born in the days of King Herod." Therefore it seems that He was not born at a fitting time.
Obj. 3: Further, the time of Christ's presence on earth is compared to the day, because He is the "Light of the world"; wherefore He says Himself (John 9:4): "I must work the works of Him that sent Me, whilst it is day." But in summer the days are longer than in winter. Therefore, since He was born in the depth of winter, eight days before the Kalends of January, it seems that He was not born at a fitting time.
_On the contrary,_ It is written (Gal. 4:4): "When the fulness of the time was come, God sent His Son, made of a woman, made under the law."
_I answer that,_ There is this difference between Christ and other men, that, whereas they are born subject to the restrictions of time, Christ, as Lord and Maker of all time, chose a time in which to be born, just as He chose a mother and a birthplace. And since "what is of God is well ordered" and becomingly arranged, it follows that Christ was born at a most fitting time.
Reply Obj. 1: Christ came in order to bring us back from a state of bondage to a state of liberty. And therefore, as He took our mortal nature in order to restore us to life, so, as Bede says (Super Luc. ii, 4, 5), "He deigned to take flesh at such a time that, shortly after His birth, He would be enrolled in Caesar's census, and thus submit Himself to bondage for the sake of our liberty."
Moreover, at that time, when the whole world lived under one ruler, peace abounded on the earth. Therefore it was a fitting time for the birth of Christ, for "He is our peace, who hath made both one," as it is written (Eph. 2:14). Wherefore Jerome says on Isa. 2:4: "If we search the page of ancient history, we shall find that throughout the whole world there was discord until the twenty-eighth year of Augustus Caesar: but when our Lord was born, all war ceased"; according to Isa. 2:4: "Nation shall not lift up sword against nation."
Again, it was fitting that Christ should be born while the world was governed by one ruler, because "He came to gather His own [Vulg.: 'the children of God'] together in one" (John 11:52), that there might be "one fold and one shepherd" (John 10:16).
Reply Obj. 2: Christ wished to be born during the reign of a foreigner, that the prophecy of Jacob might be fulfilled (Gen. 49:10): "The sceptre shall not be taken away from Juda, nor a ruler from his thigh, till He come that is to be sent." Because, as Chrysostom says (Hom. ii in Matth. [*Opus Imperf., falsely ascribed to Chrysostom]), as long as the Jewish "people was governed by Jewish kings, however wicked, prophets were sent for their healing. But now that the Law of God is under the power of a wicked king, Christ is born; because a grave and hopeless disease demanded a more skilful physician."
Reply Obj. 3: As says the author of the book _De Qq. Nov. et Vet. Test.,_ "Christ wished to be born, when the light of day begins to increase in length," so as to show that He came in order that man might come nearer to the Divine Light, according to Luke 1:79: "To enlighten them that sit in darkness and in the shadow of death."
In like manner He chose to be born in the rough winter season, that He might begin from then to suffer in body for us. _______________________
*S Part 4, Ques 38, Article 4
[III, Q. 38, Art. 4]
Whether Christ Alone Should Have Been Baptized with the Baptism of John?
Objection 1: It would seem that Christ alone should have been baptized with the baptism of John. For, as stated above (A. 1), "the reason why John baptized was that Christ might receive baptism," as Augustine says (Super Joan., Tract. xiii). But what is proper to Christ should not be applicable to others. Therefore no others should have received that baptism.
Obj. 2: Further, whoever is baptized either receives something from the baptism or confers something on the baptism. But no one could receive anything from the baptism of John, because thereby grace was not conferred, as stated above (A. 3). On the other hand, no one could confer anything on baptism save Christ, who "sanctified the waters by the touch of His most pure flesh" [*Mag. Sent. iv, 3]. Therefore it seems that Christ alone should have been baptized with the baptism of John.
Obj. 3: Further, if others were baptized with that baptism, this was only in order that they might be prepared for the baptism of Christ: and thus it would seem fitting that the baptism of John should be conferred on all, old and young, Gentile and Jew, just as the baptism of Christ. But we do not read that either children or Gentiles were baptized by the latter; for it is written (Mk. 1:5) that "there went out to him . . . all they of Jerusalem, and were baptized by him." Therefore it seems that Christ alone should have been baptized by John.
_On the contrary,_ It is written (Luke 3:21): "It came to pass, when all the people were baptized, that Jesus also being baptized and praying, heaven was opened."
_I answer that,_ For two reasons it behooved others besides Christ to be baptized with the baptism of John. First, as Augustine says (Super Joan., Tract. iv, v), "if Christ alone had been baptized with the baptism of John, some would have said that John's baptism, with which Christ was baptized, was more excellent than that of Christ, with which others are baptized."
Secondly, because, as above stated, it behooved others to be prepared by John's baptism for the baptism of Christ.
Reply Obj. 1: The baptism of John was instituted not only that Christ might be baptized, but also for other reasons, as stated above (A. 1). And yet, even if it were instituted merely in order that Christ might be baptized therewith, it was still necessary for others to receive this baptism, in order to avoid the objection mentioned above.
Reply Obj. 2: Others who approached to be baptized by John could not, indeed, confer anything on his baptism: yet neither did they receive anything therefrom, save only the sign of penance.
Reply Obj. 3: This was the baptism of "penance," for which children were not suited; wherefore they were not baptized therewith. But to bring the nations into the way of salvation was reserved to Christ alone, who is the "expectation of the nations," as we read Gen. 49:10. Indeed, Christ forbade the apostles to preach the Gospel to the Gentiles before His Passion and Resurrection. Much less fitting, therefore, was it for the Gentiles to be baptized by John. _______________________
FIFTH
*H Tying his foal to the vineyard, and his ass, O my son, to the vine. He shall wash his robe in wine, and his garment in the blood of the grape.
Ver. 11. Foal. The nations, which had not been subjected to the yoke of the old law. — Vineyard; the house of Israel, the vineyard of the Lord of hosts. Isai. v. 7. Christ broke down the wall of separation, and made both one. Eph. ii. 14. — His ass, or the Jews. — O my son; Juda, the Saviour king, who shall be born of thee, shall tie both Jews and Gentiles to the vine, which is himself. Jo. xv. To the Jews he shall preach in person; but the Gentiles he shall call by his apostles, chosen out of the vineyard of the Jewish church. M. — He shall wash his robe, his flesh, and his garment, or all his disciples, in his own blood; adorning them with all graces by means of his death, which must be applied to their souls, in the holy sacraments devoutly received, and in the Mass, where his blood is offered under the appearance of wine. H. See S. Amb. &c. Tertullian, (ag. Marc. iv.) shewing that Christ fulfilled the figures of the old law, interprets the stole to mean his body, and wine his blood. W. — Jacob alludes also to fertility and abundance of vines, which should enrich the portion of Juda, particularly about Engaddi. Cant. i. 13. C.
*H His eyes are more beautiful than wine, and his teeth whiter than milk.
Ver. 12. Beautiful. The eyes and teeth contribute much to the beauty of a face. Our Saviour, rising from the dead, filled the hearts fo the beholders with joy, as wine exhilarates the heart of man. M. — The spouse in the Canticle (v. 12,) compares the eyes of the bridegroom to the shining reddish, or fiery ones of pigeons: chaclili, beautiful, means shining red, &c. Jesus Christ seems to allude to this prophecy of Jacob, (Matt. xxi. 43. and Jo. x. 16,) telling the Jews, that the kingdom of God should be taken from them, and one fold should be established for all. God would then cease to distinguish the Jews by any other marks than those of his wrath. He would no longer be their king and shepherd. His sceptre, or pastoral crook, should be taken off the tribe of Juda, and it should be confounded with the rest, as it is at this day. C.
*H Zabulon shall dwell on the seashore, and in the road of ships, reaching as far as Sidon.
Ver. 13. Road. The territory of Zabulon was famous for good harbours, being situated between the Mediterranean and the sea of Genezareth. M. — Jacob marks out the limits to be assigned his children, 200 years before Chanaan was conquered; and Moses wrote this before they possessed a foot of land in it. The reason why Zabulon is placed before his elder brother Issachar, is not known. — Sidon: not the city, but the territory of Sidon, or Phenicia. C.
*H Issachar shall be a strong ass, lying down between the borders.
Ver. 14. Strong. Heb. "bony ass." Many of Jacob's children are compared to animals, which was customary in the eastern style. Homer compares Ajax with the ass, for his strength and patience. Iliad xii. Jacob thus indicates the laborious disposition of Issachar's tribe, which did not delight in war. Their country was the most fruitful of all Galilee. C.
*H Dan shall judge his people like another tribe in Israel.
Ver. 16. Dan shall judge, &c. This was verified in Samson, who was of the tribe of Dan, and began to deliver Israel. Judges xiii. 5. But as this deliverance was but temporal and very imperfect, the holy patriarch (v. 18,) aspires after another kind of deliverer, saying: I will look for thy salvation, O Lord. Ch. — Many have supposed, that Antichrist will be one of his descendants, which makes Jacob break out into this exclamation. H. — See S. Iren. v. 30, &c. Samson exercised his ingenuity in discomfiting the Philistines. But Antichrist will be far more subtle in deluding the faithful. M. — The Danites took Lais, afterwards called Cæsarea Philippi, by stratagem. Jud. xviii. T.
*H Gad, being girded, shall fight before him: and he himself shall be girded backward.
Ver. 19. Gad, being girded, &c. It seems to allude to the tribe of Gad; when, after they had received for their lot the land of Galaad, they marched in arms before the rest of the Israelites, to the conquest of the land of Chanaan: from whence they afterwards returned loaded with spoils. See Josue i. and xxii. Ch. — He alludes continually to the name of Gad, which signifies one "girded, or a troop." See Osee vi. 8. Num. xxxii. 17. C.
*H Aser, his bread shall be fat, and he shall yield dainties to kings.
Ver. 20. Fat, delicious. This country was very luxuriant. Deut. xxxiii. 24. M.
*H Nephthali, a hart let loose, and giving words of beauty.
Ver. 21. A hart. Barach was of this tribe, and seemed rather timid, till he was encouraged by Debora; and his victory gave occasion to that beautiful hymn, Jud. v. C.
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1_Paralipomenon
5:1
Now the sons of Ruben the firstborn of Israel, (for he was his firstborn: but forasmuch as he defiled his father's bed, his first birthright was given to the sons of Joseph the son of Israel, and he was not accounted for the firstborn.
*H Joseph is a growing son, a growing son and comely to behold: the daughters run to and fro upon the wall;
Ver. 22. Run to and fro, &c. To behold his beauty; whilst his envious brethren turned their darts against him, &c. Ch. — Joseph continued increasing, in spite of the envy of his brethren, and the calumny of Putiphar's wife, who was too much enamoured of his beauty. H.
*H His bow rested upon the strong, and the bands of his arms and his hands were loosed, by the hands of the mighty one of Jacob: thence he came forth a pastor, the stone of Israel.
Ver. 24. His bow rested upon the strong, &c. That is, upon God, who was his strength: who also loosed his bands, and brought him out of prison to be the pastor, that is, the feeder and ruler of Egypt; and the stone, that is, the rock and support of Israel.
*H The God of thy father shall be thy helper, and the Almighty shall bless thee with the blessings of heaven above, with the blessings of the deep that lieth beneath, with the blessings of the breasts and of the womb.
Ver. 25. Blessings, &c. 1. Of rain; 2. of springs; 3. of milk, (uberum); and 4. (vulvæ) of children and cattle.
*H The blessings of thy father are strengthened with the blessings of his fathers: until the desire of the everlasting hills should come: may they be upon the head of Joseph, and upon the crown of the Nazarite among his brethren.
Ver. 26. The blessings of thy father, &c. That is, thy father's blessings are made more prevalent and effectual in thy regard, by the additional strength they receive from his inheriting the blessings of his progenitors Abraham and Isaac. — The desire of the everlasting hills, &c. These blessings all looked forward towards Christ, called the desire of the everlasting hills, as being longed for, as it were, by the whole creation. Mystically, the patriarchs and prophets are called the everlasting hills, by reason of the eminence of their wisdom and holiness. — The Nazarite. This word signifies one separated; and agrees to Joseph, as being separated from, and more eminent than, his brethren. As the ancient Nazarites were so called from their being set aside for God, and vowed to him. Ch. — Nazir denotes also one chosen or crowned, and is a title of one of the chief courtiers or ministers of the Persian kings. Such was Joseph. C. — These blessings were perhaps forfeited by the misconduct of his posterity, when Jeroboam set up the worship of the golden calves; though probably many would subsist of the tribes of Ephraim and Manasses till the coming of the Messias. T.
*H Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil.
Ver. 27. Wolf; alluding to the wars in defence of the inhabitants of Gabaa, and those waged by Saul, Mardocheus, &c. M. Jud. xix. and xx. S. Paul was of this tribe; and, from a fiery zealot, became an eminent apostle. S. Aug. &c. T.
*H All these are the twelve tribes of Israel: these things their father spoke to them, and he blessed every one with their proper blessings.
Ver. 28. Proper blessings, or predictions; for Ruben received no blessing. H.
*H And he charged them, saying: I am now going to be gathered to my people: bury me with my fathers in the double cave, which is in the field of Ephron the Hethite,
Ver. 29. To be gathered to my people. That is, I am going to die, and so to follow my ancestors that are gone before me, and to join their company in another world. Ch. — Jacob's life was embittered with many afflictions, which he bore with admirable patience, and thus deserved to be considered as an excellent figure of Jesus Christ. — The man of sorrows. His faith in the promises of God, made him contemplate the land of Chanaan as his own, and parcel it out among his children. C.
* Footnotes
- A.M. 2315, A.C. 1689.