Genesis 49:9 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.

Judah is a lion's whelp,.... Or as one; the note of similitude being wanting, as Aben Ezra and Ben Melech observe; he was comparable to a young lion for his strength, courage, and generosity; and it may refer to the infant state of this tribe in the times of the judges, who first went up against the Canaanites and overcame them, Jdg 1:1. from the prey, my son, thou art gone up; alluding to the lion going up to the mountains, where it chiefly resides, after it has found its prey and satiated itself with it: he stooped down, he couched as a lion, and as an old lion; one that is grown up, and has arrived to its full strength, such an one is a proper emblem of David king of Israel, of his royalty, courage, valour and conquests; and who having subdued the nations round about him, couched like a lion, and had rest from all his enemies; and especially this was verified in the times of Solomon his son, when he had peace on all sides, and Judah and Israel dwelt safely under their vines and fig trees, Kg1 4:24. who shall rouse him up? a lion grown up and in its full strength, or a lioness, as some choose to interpret it, and which is the fiercest, and therefore the most dangerous to rouse up when laid down, either in its den, or with its prey in its paws: so dangerous it was to provoke the tribe of Judah, as its enemies after found, especially in the times of David: all this may be applied to Christ, the lion of the tribe of Judah; the lion being the king of beasts, and the strongest among them, may denote the kingly power and authority of Christ, his great strength as the mighty God and mighty Saviour, his courage in engaging with all the powers of darkness, and valour in vanquishing all enemies; his generosity and lenity to those that stoop to him, and his fierceness to his adversaries, who took the prey from the mighty, and then ascended on high, leading captivity captive; where he sat down at the right hand of God at rest and ease, and who will dare to rouse him up, or be able to stand before him when once he is angry? This verse in some ancient (o) writings of the Jews is interpreted of Messiah the son of David. (o) Raya Mehimna in Zohar in Exod. fol. 49. 3. 4.

By saying “lion” and “lion’s whelp,” he has clearly pointed toward the two persons: that of the Father and that of the Son. He said, “From a shoot, my son, you have gone up” in order to show the generation of Christ according to the flesh. Christ, after his incarnation, being conceived by the Holy Spirit in the womb of the Virgin, sprouted in her, and like a flower and a pleasant perfume, once he went out of that womb into the world, he appeared visibly. On the other hand, by saying “whelp of the lion” he indicates Christ’s generation according to spirit, through which he appears to come directly from God, as he has shown him like a king born of a king. However, he has not remained silent about his generation according to the flesh but says clearly, “From a shoot, my son, you have gone up.” Isaiah says, “And there shall come forth a rod out of the root of Jesse, and a blossom shall come up from it.” The root of Jesse was the stump of the patriarchs, like a root planted in the ground, and the rod coming out of it was Mary, because she was from the house and the family of David. The blossom that had come up from the rod was Christ, the one that Jacob had prophesied by saying, “From a shoot, my son, you have gone up.”

He says the words “After stooping down, you slept like a lion and a whelp” in order to show Christ sleeping during the three days of his burial, when he rests in the heart of the earth. And also the Lord himself has testified such when he said, “For as Jonah was three days and three nights in the belly of the whale, so will the Son of man be three days and three nights in the heart of the earth.” And David by announcing him in advance said, “I lay down and slept; I awoke for the Lord will help me.” Jacob also said, “Who will wake him?” He did not say “Nobody will wake him” but “Who?” in order that we may understand that the Father woke the Son from the dead, as the apostle confirms: “and through God the Father who woke him from the dead.” And Peter said, “But God raised him up, having loosed the pangs of death, because it was not possible for him to be held by it.”

“A lion’s whelp is Judah.” Isn’t it clear that he represented the Father and manifested the Son? Is there any clearer way to teach that God the Son is of one nature with the Father? The one is the lion, the other the lion’s whelp. By this paltry comparison, their unity in the same nature and power is perceived. King proceeds from king, a strong one from one who is strong. Because Jacob foresaw that there would be those to claim that the Son was younger in age, he replied to them by adding, “From my seed you have come up to me. Resting you have slept like a lion and like a whelp.” And in a different passage you find that the whelp is himself “the lion of the tribe of Judah.” … But the Son is not being named in such a way as to be separated from the Father. Jacob, who confesses the Son, also esteems him equal.Moreover, he represented the Son’s incarnation in a wonderful fashion when he said, “From my seed you have come up to me.” For Christ sprouted in the womb of the Virgin like a shrub upon the earth; like a flower of pleasing fragrance, he was sent forth in the splendor of new light and came up from his mother’s vitals for the redemption of the entire world. Just so, Isaiah says, “There shall come forth a rod out of the root of Jesse, and a flower shall come up out of the root.” The root is the household of the Jews, the rod is Mary, the flower of Mary is Christ. She is rightly called a rod, for she is of royal lineage, of the house and family of David. Her flower is Christ, who destroyed the stench of worldly pollution and poured out the fragrance of eternal life.

Therefore you have become acquainted with the incarnation; learn of the passion. “Resting, you have slept like a lion.” When Christ lay at rest in the tomb, it was as if he were in a kind of bodily sleep, as he himself says, “I have slept and have taken my rest and have risen up, because the Lord will sustain me.” On this account also Jacob says, “Who will arouse him?” that is, him whom the Lord will take up. Who else is there to rouse him again, unless he rouses himself by his own power and the power of the Father? I see that he was born by his own authority, I see that he died by his own will; I see that he sleeps by his own power. He did all things by his own dominion; will he need the help of someone else to rise again? Therefore he is the author of his own resurrection, he is the judge of his death; he is expected by the nations.

(Verse 9.) The sons of your father shall adore you. The lion's cub of Judah, my son, you have risen, bowing down like a lion and like a lion cub. Who will awaken him? Although there is a great mystery about Christ, it is prophesied according to the literal interpretation that kings from the lineage of David through Judah will be born and that all tribes will adore him. For it does not say, the sons of your mother, but the sons of your father. And what follows, you have risen from the lineage, my son, in Hebrew is, you have risen from captivity, my son, to show that he will lead captive peoples; and according to a more sacred interpretation, he has ascended on high and led captivity captive (Psalm 68). Or what I think is better, captivity signifies passion, ascent signifies resurrection.

Again, he is called a Lion; not a man eater, but, as it were, showing by this title his kingly, strong and resolute nature, Then too, he is called a Lion in opposition to the lion, our adversary who roars and devours those who have been deceived. For the Savior came, not having changed his own gentle nature, and yet as the mighty lion of the tribe of Judah, saving them that believe but trampling upon the adversary.

The mystical interpretation, according to which the lion’s whelp not only symbolically but also literally signifies Christ, is much more suitable to this passage. In fact, the Physiologus writes with regard to the lion’s whelp that after its birth it sleeps for three days and three nights; then the lair itself awakens the sleeping whelp, as if it was shaken by the noise and the roar of the father. Therefore this whelp rises from the shoot: he was born from the Virgin, not from a seed but from a shoot. So Christ was born without sexual intercourse with a man and without the natural seed, like a bough or a branch. In this manner the reality of the assumption of the flesh from the Virgin is clearly demonstrated, and the contact with human or natural seed is excluded in the holy shoot.

“Judah is a lion’s whelp: from the shoot, my son, you have gone up.” With good reason the one who was crucified and resurrected with Christ is called “young lion,” as Paul, who was rightly considered to be a Judah, said when he confessed his sin: “For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God.” And Paul asserts that the essence of Christ [lit. “what Christ is”] is in himself when he proclaims, “I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.” Therefore a young lion is either the one who sleeps with Christ, because he died for sins, or the one who is resurrected with Christ, because he lives for God.And the son has sprouted from the shoot. Without doubt the reference here is to the one who, being a wild olive tree, was grafted onto the good olive tree. He rejected the vulgar and gross morals of the carnal nature, remaining in Christ, the true vine, through the spirit of adoption, thereby producing much fruit from his precepts. And since he is so, reclining, he sleeps like a lion. The wise man has the confidence of the lion, especially when he can assuredly assert, “I can do all things through him who strengthens me.” No fear, no threat, no temptation can awaken him; his decisions are firm, and his mind is stable.

“Having crouched, you slept as a lion and as a whelp.” It is evident that the actions of crouching and sleeping signify the passion and death. But let us see why he sleeps as a lion and a whelp. With regard to the sleep of the whelp it has been already said above that it can very conveniently be referred to Christ, who, after being buried for three days and three nights in the heart of the earth, completed, as was expected, the sleep of death. But I believe that the expression “as a lion” must be interpreted in this way: the death of Christ marked the defeat and the triumph over the demons. In fact, our lion captured all the prey that the hostile lion had conquered after destroying and crushing the man. Then, by coming back from the underworld and ascending on high, he made slavery his captive. Therefore in his sleep the lion won and defeated every evil and destroyed the one who had the power of death. And like a whelp he woke up on the third day.

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.

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.