Genesis 49:25 Kommentar

This chapter is a prophecy; the likest to it we have yet met with was that of Noah, Gen 9:25, etc. Jacob is here upon his death-bed, making his will. He put it off till now, because dying men's words are apt to make deep impressions, and to be remembered long: what he said here, he could not say when he would, but as the Spirit gave him utterance, who chose this time, that divine strength might be perfected in his weakness. The twelve sons of Jacob were, in their day, men of renown, but the twelve tribes of Israel, which descended and were denominated from them, were much more renowned; we find their names upon the gates of the New Jerusalem, Rev 21:12. In the prospect of this their dying father says something remarkable of each son, or of the tribe that bore his name. Here is, I. The preface (Gen 49:1, Gen 49:2). II. Th prediction concerning each tribe (v. 3-28). III. The charge repeated concerning his burial (Gen 49:29-32). IV. His death (Gen 49:33).

INTRODUCTION TO GENESIS 49 This chapter contains a prophecy of future things, relating to the twelve sons of Jacob, and to the twelve tribes, as descending from them, and which he delivered to his sons on his death bed, having called them together for that purpose, Gen 49:1, he begins with Reuben his firstborn, whose incest he takes notice of, on which account he should not excel, Gen 49:3, next Simeon and Levi have a curse denounced on them for their cruelty at Shechem, Gen 49:5, but Judah is praised, and good things prophesied of him; and particularly that Shiloh, or the Messiah, should spring from him, the time of whose coming is pointed at, Gen 49:7, the predictions concerning Zebulun, Issachar, and Dan, follow, at the close of which Jacob expresses his longing expectation of God's salvation, Gen 49:13 and after foretelling what should befall Gad, Asher, and Naphtali, Gen 49:19, a large account is given of Joseph, his troubles, his trials, and his blessings, Gen 49:22, and Benjamin the youngest son is taken notice of last of all, all the tribes being blessed in their order according to the nature of their blessing, Gen 49:27, and the chapter is closed with a charge of Jacob's to his sons to bury him in Canaan, which having delivered, he died, Gen 49:29.

All these are the twelve tribes of Israel,.... The twelve sons of Jacob before mentioned were heads of twelve tribes, who were afterwards seated, and had their part in the land of Canaan; there were indeed thirteen tribes, two springing from Joseph; but then the tribe of Levi had no part in the land of Canaan, which was divided into twelve parts; this shows that the above predictions respect not the persons of the patriarchs, but their tribes: and this is it that their father spake unto them, and blessed them: the above is the sum and substance of what he had delivered in his patriarchal benediction of them, a little before his death; and though some of them, as Reuben, Simeon, and Levi, may seem rather to be cursed than blessed, yet the greater part of them were clearly and manifestly blessed; and what he said by way of correction and rebuke to the others, might be blessed to them for their good; nor is it improbable, that after he had delivered out the above predictions, he might wish for and implore a blessing on them all; and certain it is, that they all had a part in the blessing of Abraham, Isaac, and Jacob, as it related to the land of Canaan: everyone according to his blessing he blessed them; according to the blessing which was appointed to them of God, and was in later times bestowed on them, Jacob under a spirit of prophecy was directed to bless them with, or to foretell what blessings should come upon them, and which accordingly did.

By adding and saying “Because of the blessing of the womb of your father and your mother” the prophet proclaims in advance a spiritual mystery. He could have said, “Because of the blessing of the womb of your mother,” in order to indicate with this expression Mary, in whose womb the Word was borne for nine months. Well, this is not what he said; on the contrary he said, “Because of the blessing of the womb of your father and your mother.” By uniting these two things, he made them one, in order that it might be clearly understood that to this person belongs what is according to spirit and what is according to flesh. The Word took his origin from a father’s heart; … rightly the Father said through the prophet, “My heart has uttered a good Word.” On the other hand, according to flesh he took his origin in the latter times from a virginal womb after he was borne in it for nine months, so that he might appear to be visible as he was born a second time from a mother’s womb. And therefore he himself said through the prophet, “And thus said the Lord that formed me from the womb to be his own servant.” And through Jeremiah [the Father] said, “Before I formed you in the womb [of your mother], I knew you, and before you came forth from the womb, I sanctified you.” Since the Word was begotten both according to spirit and flesh and was actually both God and man, with good reason the prophet [Jacob] has used the word womb for a father and a mother; and this might seem to be ridiculous to somebody, if it were not understood this way. In fact, the term womb can be suitably referred only to the female nature. But here he has said, “Because of the blessing of the womb of your father and mother,” so that you might correctly understand that the Word is begotten from two substances, that of God and that of the Virgin.

And therefore, in that seemingly contemptible body, you have prevailed, he said, because of the blessings of breasts and womb, the blessings of your father and mother. He called them either breasts or two Testaments, of which one was announced and the other was shown. And breasts are good, because they have nourished us with spiritual milk, and the Son offered himself to God: or he speaks of Mary's breasts, which were truly blessed, by which the holy Virgin gave the people of the Lord the drink of milk. And that woman in the Gospel said: Blessed is the womb that bore you, and the breasts that you nursed!

But why did she say: Blessed is the womb of your father and mother, if we want to understand the womb alone of Mary, the reason will be hidden. For she could have said it concerning the womb of the mother alone. But I think it is more beautiful to understand both the generation of the Lord Jesus according to the spiritual mystery, and according to divinity, and according to the flesh, because he was begotten from the Father before the ages. And the Father says: My heart has uttered a word; because it proceeded from that most intimate and incomprehensible substance of the Father, and it is always in Him. Therefore the evangelist also says: No one has ever seen God, except the only-begotten Son who is in the bosom of the Father, He has declared Him. Just as the spiritual bosom of the Father is understood as a certain inner secret of paternal love and nature, in which the Son is always present, so also the spiritual bosom of the Father is the womb, the secret of the innermost mystery, from which the Son has proceeded as though from a generative womb. Finally, we read in diverse ways, sometimes the womb of the Father, sometimes his heart from which he uttered a word, sometimes his mouth from which justice proceeded, from which wisdom came forth, as he himself says: From the mouth of the Most High, I came forth. Thus, just as we understand that generation from the Father, let us also understand the generation of Mary, the mother, when the womb of the mother is blessed, certainly the virginal womb of Mary, who gave birth to the Lord Jesus for us. Concerning which the Father says through the prophet Jeremiah: Before I formed you in the womb, I knew you; and before you came forth from the womb, I sanctified you. Therefore, the prophet declared the dual substance in Christ, of divinity and flesh: one from the Father, the other from the Virgin; in such a way, however, that he did not lack his divinity when he was born of the Virgin and was in the body.

Jacob, about to die, calls his sons together that he may bless them, or give prophetic declarations concerning their posterity, Gen 49:1, Gen 49:2. Prophetic declaration concerning Reuben, Gen 49:3, Gen 49:4. Concerning Simeon and Levi, Gen 49:5-7; concerning Judah, Gen 49:8-12; concerning Zebulun, Gen 49:13; concerning Issachar, Gen 49:14, Gen 49:15; concerning Dan, Gen 49:16-18; concerning Gad, Gen 49:19; concerning Asher, Gen 49:20; concerning Naphtali, Gen 49:21; concerning Joseph, Gen 49:22-26; concerning Benjamin, Gen 49:27. Summary concerning the twelve tribes, Gen 49:28. Jacob gives directions concerning his being buried in the cave of Machpelah, Gen 49:29-32. Jacob dies, Gen 49:33.

The God of thy father - How frequently God is called the God of Jacob none needs be told who reads the Bible. God All-sufficient - Instead of את שדי Eth Shaddai, The Almighty or All-sufficient; I read אל שדי El Shaddai, God All-sufficient; which is the reading of the Samaritan, Septuagint, Syriac, and Coptic, and of three reputable MSS. In the collections of Kennicott and De Rossi. The copies used by those ancient versions had evidently אל El, God, and not את eth, The, a mistake produced in later times. On the word אל שדי El Shaddai, See Clarke on Gen 17:1 (note). The blessing of the heavens from above - A generally pure, clear, serene sky, frequently dropping down fertilizing showers and dews, so as to make a very fruitful soil and salubrious atmosphere. Blessings lying in the deep beneath - Whatever riches could be gained from the sea or rivers, from mines and minerals in the bowels of the earth, and from abundant springs in different parts of his inheritance. Our translation of this line is excessively obscure: Blessings of the deep that lieth under. What is it that lies under the deep: By connecting ברכת bircoth, blessings, with רבצת robetseth, lying, all ambiguity is avoided, and the text speaks a plain and consistent sense. The blessings of the breasts and of the womb - A numerous offspring, and an abundance of cattle. The progeny of Joseph, by Ephraim and Manasseh, amounted at the first census or enumeration (Numbers 1). to 75,900 men, which exceeded the sum of any one tribe; Judah, the greatest of the others, amounting to no more than 74,600. Indeed, Ephraim and Manasseh had multiplied so greatly in the days of Joshua, that a common lot was not sufficient for them. See their complaint, Jos 17:14.

PATRIARCHAL BLESSING. (Gen. 49:1-33) Jacob called unto his sons--It is not to the sayings of the dying saint, so much as of the inspired prophet, that attention is called in this chapter. Under the immediate influence of the Holy Spirit he pronounced his prophetic benediction and described the condition of their respective descendants in the last days, or future times.