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This chapter is a prophecy; the likest to it we have yet met with was that of Noah, Ge 9:25-27, 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, Re 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, Ge 49:1,2. II. The prediction concerning each tribe, Ge 49:3-28. III. The charge repeated concerning his burial, Ge 49:29-32. IV. His death, Ge 49:33.
1-27
Jacob's Prophecy Concerning His Sons (1689 BC)
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雅各关于众子的预言（主前 1689 年）
¹ 雅各叫了他的儿子们来，说：你们都来聚集，我好把你们日後必遇的事告诉你们。
² 雅各的儿子们，你们要聚集而听。要听你们父亲以色列的话。
³ 流便哪，你是我的长子，是我力量强壮的时候生的，大有尊荣，权力超众。
⁴ 但你放纵情欲，滚沸如水，必不得居首位。因为你上了你父亲的床，污秽了我的榻。
此处有：I. 这预言的序言，在其中：1. 会众被召聚（创 49:2）：你们都来聚集；当把他们各从其职中全都请来，来看他们父亲死、听他的临终之言。雅各如今将死，看见他一切儿女都在身边，一个也不缺——虽然他有时以为自己被剥夺了——这是他的安慰。他们在最后时刻伺候他，对他有益，为使他们可以向他学如何死、也如何活：他对每个人说的话，都在其余众人耳中；因为我们可以借那主要为别人设的责备、劝戒和安慰而得益。他一再叫他们聚集，既暗示一条要他们在爱中联合的诫命（要在一起，不与埃及人混杂，不停止他们自己的聚集），也暗示一个预言——他们将不像亚伯拉罕和以撒的儿子们那样彼此分离，却要合为一体，成为一个民族。2. 对所要讲的话给了一个概括（创 49:1）：我好把你们日後必遇的事告诉你们——不是你们本人，而是你们的后裔；这预言对那些在他们以後的人有益，为在归回迦南和在那里定居之时，坚定他们的信心、指引他们的路。我们不能告诉我们儿女他们或他们的家在这世上将遇何事；但我们可以借神的话告诉他们：在最后之日，他们将遇何事——全看他们在今世如何行事。3. 注意被要求（创 49:2）：要听你们父亲以色列的话；让那已经与神较力得胜的以色列，在你们身上也得胜。当知：儿女当殷勤听他们敬虔父母所说的话，尤其在他们垂死之时。众子啊，要听父亲的训诲——这带着权柄和亲情（箴 4:1）。
II. 关于流便的预言。雅各从他开始（创 49:3,4），因为他是长子；但他因与他父亲的妻行了不洁，使他所当装饰的家庭大受羞辱，便 forfeit 了长子名分的特权；他垂死的父亲在此庄严地贬黜他，虽然没有不认他、也不剥夺他的产业：他将有一切作儿子的特权，却没有作长子的特权。我们有理由认为流便已经悔改了他的罪，罪也已蒙赦免；然而为着对那恶行的憎恶，并为警告别人，在他身上加上这羞辱之记号，是公义之必要。如今按照贬黜的方法：1. 雅各在此把长子名分的装饰加在他身上（创 49:3），为使他和他一切弟兄看见他所 forfeit 的，并借此看见罪的邪恶：作为长子，他是父亲的喜乐，几乎是他的骄傲——是我力量强壮的时候生的。他名字说出他多么受父母欢迎：流便——看，一个儿子。 属于他的，是在弟兄之上的尊荣，以及对他们的某种权柄。基督耶稣是在许多弟兄中的长子，最卓越的权柄和尊贵按权利属于他：他的教会也借着他，是一个长子之教会。2. 然後他剥去这些装饰（创 49:4），先举起他，为可以借这一句话把他摔倒：你必不得居首位——你作为一个支派可以存在，却不得卓越。那个支派中没有出过士师、先知或君王，也没有什么名人，除了大坍和亚比兰——他们因对摩西的不敬叛逆而臭名昭著。那个支派既不求卓越，便卑微地选择了约但河那边的住处。流便自己似乎失去了他的长子名分所给他的对弟兄的一切影响；因为他向他们说的时候，他们却不肯听（创 42:22）。那些没有悟性和心志来支持其出生之尊荣和特权的人，很快便失去它们，只留下其名。加在流便身上、使他受此羞辱之记号的特征，是：他滚沸如水——即放纵情欲。(1.) 他的美德不稳定；他没有管住自己和自己情欲的能力：有时他非常规矩有序，但别的时候却偏离到最放纵的路上。当知：不稳定是人卓越的毁灭。人不亨通，因为他们不固定。(2.) 他的尊荣随之不稳定；它离开了他，化为烟云，成了泼在地上的水。当知：那抛弃美德的人，不可指望保全名誉。雅各特别指控他因此被羞辱的罪：你上了你父亲的床。 他犯这罪已经四十年了，如今却被记念。当知：时间本身不能从良心上磨灭任何罪的罪疚，也有一些罪，时间不能从好名声上擦去其污点——尤其是第七条诫命之罪。流便的罪在他家族上留下了不可磨灭的羞辱记号——一种不留下疤痕便无法愈合的伤口（箴 6:32,33）。让我们永不行恶，然後便不怕被告知。
⁵ 西缅和利未是弟兄。他们的刀剑是残忍的器具。
⁶ 我的灵啊，不要与他们同谋。我的心哪，不要与他们相结。因为他们趁怒杀害人命，任意砍断牛腿大筋。
⁷ 他们的怒气暴烈可咒。他们的忿恨残忍可诅。我要使他们分居在雅各家里，散住在以色列地中。
这两位在年龄上次于流便，他们也曾是雅各的忧愁和羞耻——当他们诡诈而残暴地毁灭了示剑人，雅各在此记念这事。儿女当惧怕招惹他们父母正当的不悦，免得长久以後因此遭殃，而在他们要承受祝福之时被拒绝。请观察：1. 西缅和利未的特征：他们在性情上为弟兄；但不像他们父亲，他们性情暴烈、报复心强、凶猛不可控制；他们的刀剑——本该只是防御的武器——却是（如边注所读，创 49:5）残忍的器具，为伤害别人，非为救自己免受伤害。当知：儿女的性情与父母大不相同，并非新事。我们不必以为希奇：在雅各家中就是如此。父母即使借教育也不能形成儿女的性情；雅各把儿子们培养成一切温和安静之事，他们却如此凶猛。2. 这一点的证据是示剑人的谋杀——雅各当时深为愤慨（创 34:30），且继续愤慨。他们杀了一个人——示剑本人——以及许多别人；而为成就那事，他们挖倒了一堵墙——拆毁房屋，为抢掠它们、谋杀居民。当知：最好的管理者也不能总是约束其手下的人不犯最坏的恶行。当一个家中有两个人 mischievous 时，他们通常彼此使对方更坏，分开他们是智慧。西缅和利未大概在对约瑟所行的恶中最为活跃——有人认为雅各在此有所 reference；因为他们发怒之时本要杀那个人。请看少年人中的任性是何等 mischievous 之事：西缅和利未不肯受他们年迈而经验丰富的父亲的劝戒；不，他们宁愿受自己激情的支配，而不愿受他审慎的支配。少年人若少放纵自己的意志，便能更好地顾及自己的利益。3. 雅各对他们这残暴之举的抗议：我的灵啊，不要与他们同谋。 他借此不仅声明了他对此类行为的一般憎恶，更声明了他特别在那件事上的无辜。也许他曾被疑为暗中协助教唆；所以他如此庄严地表达他对那事的厌恶，为可以不死在那嫌疑之下。当知：我们的灵就是我们的尊荣；借它的能力和功能，我们被区别于并尊高于那必朽的兽。又当知：我们当从心里厌恶并憎恶一切与血腥 mischievous 之人的相交和联盟。我们不可 ambition 进入他们的秘密，或知道撒但之深奥。4. 他对引他们到这恶的 brutish 情欲的厌恶：他们的怒气可咒。 他不咒诅他们的人，却咒诅他们的情欲。当知：(1.) 怒气是许多罪的因由和源头，使我们暴露在神的咒诅和审判之下（太 5:22）。(2.) 我们在表达热心之时，当 always 小心区分罪人和罪——不可因人的缘故而爱或祝福罪，也不可因罪的缘故而恨或咒诅人。5. 一个他预言他们後裔将因此承受的不悦之记号：我要使他们分居。 利未人散住在一切支派中，西缅的产业不相连接，且如此窄小，以致那支派中有许多被迫分散寻找住处和生计。这咒诅後来对利未人转为祝福；但西缅人因心罪的罪（民 25:14），它被坚定在其上。当知：羞辱的分散，是有罪的联合和结盟的公正刑罚。
⁸ 犹大啊，你弟兄们必赞美你。你手必掐住仇敌的颈项。你父亲的儿子们必向你下拜。
⁹ 犹大是个小狮子。我儿啊，你抓了食便上去。你屈下身去，卧如公狮，蹲如母狮。谁敢惹你。
¹⁰ 圭必不离犹大，杖必不离他两脚之间，直等细罗来到。万民都必归顺他。
¹¹ 犹大把小驴拴在葡萄树上，把驴驹拴在美好的葡萄树上。他在葡萄酒中洗了衣服，在葡萄汁中洗了袍褂。
¹² 他的眼睛必因酒红润。他的牙齿必因奶白洁。
此处论到犹大的事甚为荣耀。提到他三个较长的儿子之罪，并没有使垂死的族长如此不高兴，以至于他没有为犹大预备祝福——福分本属于他。犹大的名字意为赞美，雅各据此说：你弟兄们必赞美你（创 49:8）。神为他被赞美（创 29:35），借他被赞美，在他里面被赞美；所以他的弟兄们要赞美他。当知：那些为神作赞美之人的，必作他们弟兄的赞美。预言：1. 犹大支派在争战中必得胜成功：你手必掐住仇敌的颈项。 这在大卫身上应验（诗 18:40）。2. 它必胜过其余支派——不仅自身更繁多更辉煌，更对他们有统治权：你父亲的儿子们必向你下拜。 犹大是立法者（诗 60:7）。那支派在旷野中领先，在征服迦南中也领先（士 1:2）。流便所 forfeit 的长子名分之特权——尊荣和权柄的卓越——如此归于犹大。请观察：你的弟兄们要向你下拜，却又要赞美你——以有如此智慧勇敢的统帅为有福。当知：尊荣和权柄对于那些有它们的人是祝福之时，正当它们不被嫉妒、而被赞美和欢呼、并甘心顺服之。3. 它必是一个强壮勇敢的支派，如此适合指挥和征服：犹大是个小狮子（创 49:9）。狮子是兽中之王，它咆哮时是森林的恐怖；它抓住猎物，无人能抵挡；它从猎物上去之後，无人敢追击为报复。借此预言犹大支派将变得极其可畏，不仅将大获全胜，更将和平安静地享受那些胜利所得的——他们争战不是为争战的缘故，而是为和平的缘故。犹大被比作的，不是一头站着的狮子——总在撕裂、总在咆哮、总在巡游；而是一头蹲伏的狮子——享受其权能和成功的满足，而不给别人制造烦恼：这才是真正的伟大。4. 它必是王室支派，君王弥赛亚所要从之而出的支派：圭必不离犹大，直等细罗来到（创 49:10）。雅各在此预见并预言：(1.) 圭将进入犹大支派，这在大卫身上应验——王冠传给他的家族。(2.) 细罗将属这支派——他的种子，那所应许、地上必因之得福的种子：那平安繁荣的那位，或那拯救者——别人如此译——他将从犹大而出。如此垂死的雅各在远处看见了基督的日子，这是他在死床上的安慰和支持。(3.) 圭进入犹大支派之後，将留在那支派——至少有他们自己的治理——直到弥赛亚来到；在他里面，作为教会之王和大祭司，祭司职分和王权都当终止。直到被掳，从大卫之时起，圭一直在犹大；其後犹大的省长都属那支派，或属紧贴它的利未人（这同等），直到犹大在救主诞生之时恰成为罗马帝国的一个省，并在那时作为一省被征税（路 2:1）。而在他死之时，犹太人明说：除了凯撒，我们没有王。 由此可以无可辩驳地推论，针对犹太人：我们的主耶稣就是那将要来的，我们不可期待别的；因为他恰在所定的时候来了。许多出色的笔墨已极好地用于解释和阐明这关于基督的著名预言。5. 它必是一个极其繁盛的支派，尤其它必丰有为婴孩的奶和使强壮人之心喜乐的酒（创 49:11,12）——篱笆行中的葡萄树如此常见而强壮，以致他们可以把驴拴在其上，又如此繁盛，以致他们可以从其上装满驴——酒如水一般充足，以致那支派的人非常健康活泼，他们的眼睛明亮闪烁，他们的牙齿洁白。此处关于犹大所说的许多话，可应用于我们的主耶稣。(1.) 他是他父亲一切儿女的统治者，是他父亲一切仇敌的征服者；他正是众圣徒的赞美。(2.) 他是犹大支派的狮子——如此被称为是 reference 到这预言（启 5:5）——他既掳掠了执政的和掌权的，便作为得胜者上去，并在坐在父右边之时蹲伏，无人能搅动他。(3.) 圭属于他；他是立法者，万民都必归顺他——作为万国所羡慕的（该 2:7），他既从地上被举起来，便要吸引万人来归他（约 12:32），而神那分散的儿女要在他里面作为合一的中心而相会（约 11:52）。(4.) 在他里面有滋养并使灵魂得着畅快的一切，就是那维持并鼓舞其中神性生命的；在他里面我们可以得着酒和奶——犹大支派的丰富——不用银钱、不用价值（赛 55:1）。
¹³ 西布伦必住在海口。必成为停船的海口。他的境界必延到西顿。
¹⁴ 以萨迦是个强壮的驴，卧在羊圈之中。
¹⁵ 他看安息之处为佳，看那地为美。便低肩背重，成为服苦的仆人。
¹⁶ 但必判断他的民，作以色列支派之一。
¹⁷ 但必作道上的蛇，路中的虺，咬伤马蹄，使骑马的坠落于後。
¹⁸ 耶和华啊，我向来等候你的救恩。
¹⁹ 迦得必被敌军追逼。他却要追逼他们的脚跟。
²⁰ 亚设之地必出肥美的粮食。且出君王的美味。
²¹ 拿弗他利是被释放的母鹿。他出嘉美的言语。
此处我们有雅各关于他六个儿子的预言。
I. 关于西布伦（创 49:13）：他的後裔将得海边的份，将作商人、水手和海上贸易者。这在两三百年後迦南地借抽签分配时应验了——西布伦的边界向着海（书 19:11）。他们若自己选择了产业，或约书亚指定了它，我们也许会以为如此作是为成全雅各的话；但既借抽签而作，便显明那是神圣的分派，雅各受了神圣的默示。当知：神护理的份与神旨意的计划完全相符，如同真本与原稿。若预言说西布伦必成为停船的海口，护理便如此安置他。当知：1. 神指定我们居住的疆界。2. 适应我们的份、改善我们的份，是我们的智慧和本分。西布伦若住在海口，便让他成为停船的海口。
II. 关于以萨迦（创 49:14,15）：1. 那支派的人必强壮而殷勤，适合劳作且倾向劳作——尤其农夫的劳苦，如同驴耐心地驮着重担，因惯于此而使之更容易。以萨加服于双重负担——耕种和贡物。那是一个肯劳苦的支派，并因此昌盛，被要求交租和税。2. 他们将因所得之地的佳美而在劳作中受鼓励。(1.) 他看安息——在家——为佳。 当知：农夫的劳作实在是安息，与军人和水手的相比——他们的忙乱和危险如此之大，以致那些在家作最恒常服事的人没有理由嫉妒他们。(2.) 他看那地为美——不仅出悦目的美景以迷好奇观者的眼，更出悦人的果实以报偿他的劳苦。乡村生活有许多乐趣，足以平衡其中的不便——只要我们能说服自己如此想。以萨加在盼望益处之时，低肩背重：让我们以信心的眼目看见天上的安息为佳，看见那应许之地为美；这将使我们在现今的服事上容易，并鼓励我们低肩背重。
III. 关于但（创 49:16,17）。论到但的话，或是指：1. 那支派总体而言——虽然但是庶出之子之一，他必成为一个有自己士师治理的支派，如同别的支派，且将借技巧、策略和突袭胜过仇敌——如同蛇突然咬旅行者的脚跟。当知：在神属灵的以色列中，不分自主的或为奴的（西 3:11）。但必以与别的支派一样好的章程被纳入。又当知：有些人，如同但，可以在蛇的狡猾上卓越，如同别人，如同犹大，在狮子的勇敢上卓越；两者在对付迦南人事上都可以为神的 cause 行善工。或是指：2. 参孙——他属那支派，曾判断以色列，即把他们从非利士人手中救出来——不像别的士师那样在战场上与他们争战，而是借他在暗中所给他们的 vexation 和 annoy：当他把房子拉倒在房顶上的非利士人身上时，他便使马摔下骑马的人。
雅各正继续他的话；但如今几乎说尽了，快要昏晕气绝，便以括弧中的那句话（创 49:18）自解：耶和华啊，我向来等候你的救恩！——如同昏晕之人借一勺强心剂、或闻一瓶酒精而得帮助；或，他若必须在此打住，他的气不足以完成他所打算的，他便借这些话把他的灵魂倾倒在神的怀中，甚至呼出了它。当知：热心活泼之虔诚的敬虔 ejaculations，虽有时可能不连贯，却不可因此被 censured 为不相干；那可以 affectionately 说出的，不必 methodically 进入。当我们对人说话之时，举心向神，并非荒谬。他所等候的救恩是基督——那所应许的种子，他曾在创 49:10 中提到。如今他正要被收归到他本民那里，他向往那万民要归顺的那位。他所等候的救恩也是天堂——那更美的家乡，他明明宣告自己所寻求的（来 11:13,14），并且他在埃及之时继续寻求。如今他正要享受那救恩，便以此自慰：他曾等候那救恩。当知：等候神的救恩，是活圣徒的特征。基督作为我们到天堂的路，当被等候；天堂作为我们在基督里的安息，当被等候。又当知：如此等候了神的救恩，是垂死圣徒的安慰；因为那时他必得着他所等候的：久所盼望的必来到。
IV. 关于迦得（创 49:19）。雅各 allude 到他的名字——意为军兵——预见那支派的特征：它必是好战的支派，如此我们发现（代上 12:8）：迦得人是勇士，能作战。 他预见那支派在约但河那边的位置将使它暴露于邻舍摩押人和亚扪人的侵袭；而为使他们不以自己的力量和勇猛为傲，他预言他们仇敌的军队必在许多小战中胜过他们；然而，为使他们不因挫败而 discouraged，他向他们保证他们至终要追逼他们的脚跟——这在扫罗和大卫之时摩押人和亚扪人被全然制伏时应验了：见（代上 5:18-22 等）。当知：神和他百姓的 cause，虽一时似乎被挫败和压制，至终必得胜。Vincimur in prælio, sed non in bello——我们在一场战役中被挫，却不在整个战争中败。 灵魂中的恩典常在冲突中被挫，成群的腐败胜过它，但这 cause 是神的，恩典至终必成为得胜者，不，得胜有余（罗 8:37）。
V. 关于亚设（创 49:20）：它必是一个极其富足的支派——不仅充满必需的粮食，更充满肥甘、美味、君王的美味（因为王自己也受田地的服事，传 5:9），且这些从亚设出口到别的支派，也许到别的地。当知：自然之神不仅为我们预备了必需品，更预备了美味，为我们可以称他为慷慨的赐恩者；然而，既然各处都 sufficient 地备有必需品，只有少数地方出产美味。五谷比香料更常见。奢侈的供养若与生命的供养一样普遍，世界将比现在更坏，而这是不必需的。
VI. 关于拿弗他利（创 49:21）：一个名字中带着挣扎的支派；它意为摔跤，归于它的祝福意为得胜；它是被释放的母鹿。虽然我们发现这预言不像别的预言那样完全应验，然而无疑，那支派的人实在是：1. 如同可爱的母鹿（因为那是她的修饰，箴 5:19）——对彼此和别的支派友善而殷勤；他们的相交显著地亲切感人。2. 如同被释放的母鹿——为他们的自由热心。3. 如同快捷的母鹿（诗 18:33）——办事迅速。也许 4. 如同颤抖的——在公众危险之时胆怯。最对朋友可亲的，最对仇敌可怕的，这是少有的。5. 他们必和蔼有礼，他们的言语 refined，他们 complaisant——出嘉美的言语。当知：在神的以色列中，有各种彼此相反的性情，却都 contributing 于身体的美丽和力量——犹大如狮、以萨加如驴、但如蛇、拿弗他利如鹿。愿那些性情和恩赐不同的人，不像那些身材和肤色不同的人那样，彼此 censuring、彼此嫉妒。
²² 约瑟是多结果子的树枝，是泉旁多结果的枝子。他的枝条探出墙外。
²³ 弓箭手将他苦害，向他射箭，逼迫他。
²⁴ 但他的弓仍旧坚硬。他的手健壮敏捷。这是因雅各的大能者之手。从那里是以色列的牧者，以色列的磐石。
²⁵ 你父亲的神必帮助你。全能者必将天上所有的福，地里所藏的福，以及生产乳养的福，都赐给你。
²⁶ 你父亲所祝的福，胜过我祖先所祝的福，如永世的山岭，至极的边界。这些福必降在约瑟的头上，临到那与弟兄迥别之人的顶上。
²⁷ 便雅悯是个撕掠的狼。早晨要吃他所抓的。晚上要分他所夺的。
他以他最爱的两个儿子——约瑟和便雅悯——的祝福作结；他要在他们身上呼出最後一口气。
I. 约瑟的祝福，极其丰富而充分。他被比作（创 49:22）多结果子的树枝，或幼树；因为神使他在受苦之地昌盛；他自己承认了（创 41:52）。他的两个儿子如同葡萄树或其他蔓延植物的枝条，探出墙外。当知：神能使那些曾被视为干枯萎缩的人昌盛——对自己和别人成为极大的安慰。历史中关于约瑟所记的，多于雅各任何别的儿子；所以雅各关于他所说的，既是历史的，也是预言的。请观察：
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神关于约瑟的护理（创 49:23,24）。这些是为神的荣耀、并为鼓励雅各的信心和盼望——神为他後裔存有福分——而提及的。在此请观察 (1.) 约瑟的困境和患难（创 49:23）。他如今虽安享尊荣，雅各却提醒他先前所经过的艰难。他有许多仇敌，此处称为弓箭手——精于作恶、精通逼迫之术的人。他们恨他：逼迫从此开始。他们向他射毒箭，如此苦害他。他的哥哥们在他父家中对他非常恶毒——讥笑他、剥他、威胁他、卖他，以为已经害死了他。他的主母在波提乏家中苦害他、向他射箭——当她无耻地侵犯他的贞洁时（试探是火箭、是肉体中的刺，大大苦害 gracious 之灵）；当她在此失败之後，便恨他，借假见证向他射箭——对这些箭，除了神在最恶之人良心中的把握之外，少有防御。无疑他在法老朝廷中也有仇敌——嫉妒他的高升、设法暗算他。(2.) 约瑟在这一切患难中的力量和支持（创 49:24）：他的弓仍旧坚硬——即他的信心没有失败，却守住阵地，作为得胜者而出。他的手健壮敏捷——即他别的恩典也尽了它们的一分——他的智慧、勇敢和忍耐，这些胜过武器。简言之，他在一切试炼中保持了他的正直和他的安慰；他以不可征服的决心背负了一切重担，没有在它们之下沉沦，也没有作任何不相称之事。(3.) 这力量的源头和泉源；那是借雅各大能者之手——他因此能坚固他；又是雅各的神——与他立约的神，因此 engage 帮助他。我们一切抵挡试探、忍受患难的力量，都从神而来：他的恩典是够用的，他的能力在我们的软弱上显得完全。(4.) 他後来被升到的尊荣和有用之地位：从那里——从这奇妙的方法护理——他成了神以色列的牧者和磐石——喂养者和支持者——雅各和他的家。在此约瑟是一个预表：[1.] 基督；他被人射箭恨恶，却在受苦中得着支持（赛 50:7-9），其後被升为牧者和磐石。[2.] 教会总体和个别的信徒；地狱向圣徒射箭，天上却保护坚固他们，并必加冠于他们。
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神对约瑟的应许。请看这些如何与前述相连：你父亲雅各的神必帮助你（创 49:25）。当知：我们对神之大能和良善在坚固我们至今之事上的经历，是我们仍可指望从他得帮助的鼓励；那帮助过我们的必帮助：我们可以在我们的以便以谢上建立许多。请看约瑟可以从全能者——甚至他父亲的神——期待什么。(1.) 他必在你面前可能还有的困难和危险中帮助你——帮助你的後裔在他们的争战中。约书亚从他而出——他在迦南争战中作统帅。(2.) 他必赐福你；唯独他真赐福。雅各为约瑟的祝福祷告，雅各的神却命定福分。请看赐给约瑟的福分。[1.] 多样而丰富的福分：天上所有的福——按时的雨水、按时的好天气，以及天体的良好影响；地里所藏的福——这地与上界相比不过是一个大深渊，连同地下的矿藏和泉源。属灵的福分是天上之福，我们当首先渴慕寻求，并当 preference 于它们；而今世之福——这地之福——在我们的算计和尊重上当在下面。生产乳养的福——当儿女平安出生、得着舒适哺乳之时赐下。在神的话中——我们借之重生、得着养育的（彼前 1:23；2:2）——对新造之人来说，有生产之福和哺乳之福。[2.] 卓越而超绝的福分，胜过我祖先所祝的福（创 49:26）。他父亲以撒只有一个祝福，当他把那个给了雅各之後，便不知为以扫祝什么福了；雅各却为他十二个儿子各有一个祝福，如今在末了为约瑟有一个丰富的。传承给那家族的大福是增多——这并不像它随着亚伯拉罕和以撒给他们儿子的祝福那样 immediate 而显著地随之而来；因为在他死後不久，他们极其繁多。[3.] 持久而广阔的福分：如永世的山岭，至极的边界——包括最多果之山的一切出产，且持续如它们那样长久（赛 54:10）。当知：永生神的福分，包括永世山岭的丰富，以及更多。这些福分在此被称为：必降——这是一个应许；或愿它们降——这是一个祷告——在约瑟的头上——让它们如冠冕装饰它、如头盔保护它。约瑟与弟兄迥别——我们如此读——一段时间；然而如别人所读的，他在弟兄中是拿细耳人——比他们更好、更卓越。当知：最好的人遇见最坏的待遇，拿细耳人在弟兄中被逐出、与弟兄分离，并非新事；但神的祝福必补足他们。
II. 便雅悯的祝福（创 49:27）：他是个撕掠的狼；由此明显，雅各在所说的是受预言之灵引导，而非受天然亲情引导；否则他必以更温柔的话论到他所爱的儿子便雅悯，他关于他只不过预见并预言：他的後裔必是好战的支派，强壮而大胆，且必以仇敌的掠物自富——他们必在世上 active 而忙碌，是一个为其邻舍所惧怕的支派：早晨要吃他所抓的——他昨夜抓住并分了的。或，在以色列的初期，他们必以 activity 闻名，虽然他们中许多是左撇子（士 3:15；20:16）。第二位士师以笏和第一位君王扫罗都属这支派；在末时以斯帖和末底改——犹太人的仇敌借他们被毁灭——也属这支派。便雅悯人当他们在绝望中为那些便雅悯人——那些彼列之子——的 cause 拼命之时，如同狼一样撕掠（士 20:14）。蒙福的保罗属这支派（罗 11:1；腓 3:5）；他在他日子的早晨——作为逼迫者——吞吃猎物，在晚上——作为传道者——分所夺的。当知：神可以借人不同的性情服事他的旨意；被骗的和骗人的都是他的。
英語原文
Jacob's Prophecy Concerning His Sons (1689 BC)
¹ And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befal you in the last days.
² Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.
³ Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:
⁴ Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch.
Here is, I. The preface to the prophecy, in which, 1. The congregation is called together (Ge 49:2): Gather yourselves together; let them all be sent for from their several employments, to see their father die, and to hear his dying words. It was a comfort to Jacob, now that he was dying, to see all his children about him, and none missing, though he had sometimes thought himself bereaved. It was of use to them to attend him in his last moments, that they might learn of him how to die, as well as how to live: what he said to each he said in the hearing of all the rest; for we may profit by the reproofs, counsels, and comforts, that are principally intended for others. His calling upon them once and again to gather together intimated both a precept to them to unite in love, (to keep together, not to mingle with the Egyptians, not to forsake the assembling of themselves together,) and a prediction that they should not be separated from each other, as Abraham's sons and Isaac's were, but should be incorporated, and all make one people. 2. A general idea is given of the intended discourse (Ge 49:1): That I may tell you that which shall befal you (not your persons, but your posterity) in the latter days; this prediction would be of use to those that came after them, for the confirming of their faith and the guiding of their way, on their return to Canaan, and their settlement there. We cannot tell our children what shall befal them or their families in this world; but we can tell them, from the word of God, what will befal them in the last day of all, according as they conduct themselves in this world. 3. Attention is demanded (Ge 49:2): "Hearken to Israel your father; let Israel, that has prevailed with God, prevail with you." Note, Children must diligently hearken to what their godly parents say, particularly when they are dying. Hear, you children, the instruction of a father, which carries with it both authority and affection, Pr 4:1.
II. The prophecy concerning Reuben. He begins with him (Ge 49:3,4), for he was the firstborn; but by committing uncleanness with his father's wife, to the great reproach of the family to which he ought to have been an ornament, he forfeited the prerogatives of the birthright; and his dying father here solemnly degrades him, though he does not disown nor disinherit him: he shall have all the privileges of a son, but not of a firstborn. We have reason to think Reuben had repented of his sin, and it was pardoned; yet it was a necessary piece of justice, in detestation of the villany, and for warning to others, to put this mark of disgrace upon him. Now according to the method of degrading, 1. Jacob here puts upon him the ornaments of the birthright (Ge 49:3), that he and all his brethren might see what he had forfeited, and, in that, might see the evil of the sin: as the firstborn, he was his father's joy, almost his pride, being the beginning of his strength. How welcome he was to his parents his name bespeaks, Reuben, See a son. To him belonged the excellency of dignity above his brethren, and some power over them. Christ Jesus is the firstborn among many brethren, and to him, of right, belong the most excellent power and dignity: his church also, through him, is a church of firstborn. 2. He then strips him of these ornaments (Ge 49:4), lifts him up, that he may cast him down, by that one word, "Thou shalt not excel; a being thou shalt have as a tribe, but not an excellency." No judge, prophet, nor prince, is found of that tribe, nor any person of renown except Dathan and Abiram, who were noted for their impious rebellion against Moses. That tribe, as not aiming to excel, meanly chose a settlement on the other side Jordan. Reuben himself seems to have lost all that influence upon his brethren to which his birthright entitled him; for when he spoke unto them they would not hear, Ge 42:22. Those that have not understanding and spirit to support the honours and privileges of their birth will soon lose them, and retain only the name of them. The character fastened upon Reuben, for which he is laid under this mark of infamy, is that he was unstable as water. (1.) His virtue was unstable; he had not the government of himself and his own appetites: sometimes he would be very regular and orderly, but at other times he deviated into the wildest courses. Note, Instability is the ruin of men's excellency. Men do not thrive because they do not fix. (2.) His honour consequently was unstable; it departed from him, vanished into smoke, and became as water spilt upon the ground. Note, Those that throw away their virtue must not expect to save their reputation. Jacob charges him particularly with the sin for which he was thus disgraced: Thou wentest up to thy father's bed. It was forty years ago that he had been guilty of this sin, yet now it is remembered against him. Note, As time will not of itself wear off the guilt of any sin from the conscience, so there are some sins whose stains it will not wipe off from the good name, especially seventh-commandment sins. Reuben's sin left an indelible mark of infamy upon his family, a dishonour that was a wound not to be healed without a scar, Pr 6:32,33. Let us never do evil, and then we need not fear being told of it.
⁵ Simeon and Levi are brethren; instruments of cruelty are in their habitations.
⁶ O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.
⁷ Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.
These were next in age to Reuben, and they also had been a grief and shame to Jacob, when they treacherously and barbarously destroyed the Shechemites, which he here remembers against them. Children should be afraid of incurring their parents' just displeasure, lest they fare the worse for it long afterwards, and, when they would inherit the blessing, be rejected. Observe, 1. The character of Simeon and Levi: they were brethren in disposition; but, unlike their father, they were passionate and revengeful, fierce and uncontrollable; their swords, which should have been only weapons of defence, were (as the margin reads it, Ge 49:5) weapons of violence, to do wrong to others, not to save themselves from wrong. Note, It is no new thing for the temper of children to differ very much from that of their parents. We need not think this strange: it was so in Jacob's family. It is not in the power of parents, no, not by education, to form the dispositions of their children; Jacob bred his sons to every thing that was mild and quiet, and yet they proved to be thus furious. 2. A proof of this is the murder of the Shechemites, which Jacob deeply resented at the time (Ge 34:30) and still continued to resent. They slew a man, Shechem himself, and many others; and, to effect that, they digged down a wall, broke the houses, to plunder them, and murder the inhabitants. Note, The best governors cannot always restrain those under their charge from committing the worst villanies. And when two in a family are mischievous they commonly make one another so much the worse, and it were wisdom to part them. Simeon and Levi, it is probable, were most active in the wrong done to Joseph, to which some think Jacob has here some reference; for in their anger they would have slain that man. Observe what a mischievous thing self-will is in young people: Simeon and Levi would not be advised by their aged and experienced father; no, they would be governed by their own passion rather than by his prudence. Young people would better consult their own interests if they would less indulge their own will. 3. Jacob's protestation against this barbarous act of theirs: O my soul, come not thou into their secret. Hereby he professes not only his abhorrence of such practices in general, but his innocence particularly in that matter. Perhaps he had been suspected as, under-hand, aiding and abetting; he therefore thus solemnly expresses his detestation of the fact, that he might not die under that suspicion. Note, Our soul is our honour; by its powers and faculties we are distinguished from, and dignified above, the beasts that perish. Note, further, We ought, from our hearts, to detest and abhor all society and confederacy with bloody and mischievous men. We must not be ambitious of coming into their secret, or knowing the depths of Satan. 4. His abhorrence of those brutish lusts that led them to this wickedness: Cursed be their anger. He does not curse their persons, but their lusts. Note, (1.) Anger is the cause and original of a great deal of sin, and exposes us to the curse of God, and his judgment, Mt 5:22. (2.) We ought always, in the expressions of our zeal, carefully to distinguish between the sinner and the sin, so as not to love nor bless the sin for the sake of the person, nor to hate nor curse the person for the sake of the sin. 5. A token of displeasure which he foretells their posterity should lie under for this: I will divide them. The Levites were scattered throughout all the tribes, and Simeon's lot lay not together, and was so strait that many of the tribe were forced to disperse themselves in quest of settlements and subsistence. This curse was afterwards turned into a blessing to the Levites; but the Simeonites, for Zimri's sin (Nu 25:14), had it bound on. Note, Shameful dispersions are the just punishment of sinful unions and confederacies.
⁸ Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee.
⁹ Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?
¹⁰ The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.
¹¹ Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:
¹² His eyes shall be red with wine, and his teeth white with milk.
Glorious things are here said of Judah. The mention of the crimes of the three elder of his sons had not so put the dying patriarch out of humour but that he had a blessing ready for Judah, to whom blessings belonged. Judah's name signifies praise, in allusion to which he says, Thou art he whom thy brethren shall praise, Ge 49:8. God was praised for him (Ge 29:35), praised by him, and praised in him; and therefore his brethren shall praise him. Note, Those that are to God for a praise shall be the praise of their brethren. It is prophesied that, 1. The tribe of Judah should be victorious and successful in war: Thy hand shall be in the neck of thy enemies. This was fulfilled in David, Ps 18:40. 2. It should be superior to the rest of the tribes; not only in itself more numerous and illustrious, but having a dominion over them: Thy father's children shall bow down before thee. Judah was the lawgiver, Ps 60:7. That tribe led the van through the wilderness, and in the conquest of Canaan, Jdg 1:2. The prerogatives of the birthright which Reuben had forfeited, the excellency of dignity and power, were thus conferred upon Judah. Observe, "Thy brethren shall bow down before thee, and yet shall praise thee, reckoning themselves happy in having so wise and bold a commander." Note, Honour and power are then a blessing to those that have them when they are not grudged and envied, but praised and applauded, and cheerfully submitted to. 3. It should be a strong and courageous tribe, and so qualified for command and conquest: Judah is a lion's whelp, Ge 49:9. The lion is the king of beasts, the terror of the forest when he roars; when he seizes his prey, none can resist him; when he goes up from the prey, none dare pursue him to revenge it. By this it is foretold that the tribe of Judah should become very formidable, and should not only obtain great victories, but should peaceably and quietly enjoy what was obtained by those victories—that they should make war, not for the sake of war, but for the sake of peace. Judah is compared, not to a lion rampant, always tearing, always raging, always ranging; but to a lion couchant, enjoying the satisfaction of his power and success, without creating vexation to others: this is to be truly great. 4. It should be the royal tribe, and the tribe from which Messiah the Prince should come: The sceptre shall not depart from Judah, till Shiloh come, Ge 49:10. Jacob here foresees and foretells, (1.) That the sceptre should come into the tribe of Judah, which was fulfilled in David, on whose family the crown was entailed. (2.) That Shiloh should be of this tribe—his seed, that promised seed, in whom the earth should be blessed: that peaceable and prosperous one, or the Saviour, so others translate it, he shall come of Judah. Thus dying Jacob, at a great distance, saw Christ's day, and it was his comfort and support on his death-bed. (3.) That after the coming of the sceptre into the tribe of Judah it should continue in that tribe, at least a government of their own, till the coming of the Messiah, in whom, as the king of the church, and the great high priest, it was fit that both the priesthood and the royalty should determine. Till the captivity, all along from David's time, the sceptre was in Judah, and subsequently the governors of Judea were of that tribe, or of the Levites that adhered to it (which was equivalent), till Judea became a province of the Roman empire, just at the time of our Saviour's birth, and was at that time taxed as one of the provinces, Lu 2:1. And at the time of his death the Jews expressly owned, We have no king but Cæsar. Hence it is undeniably inferred against the Jews that our Lord Jesus is he that should come, and that we are to look for no other; for he came exactly at the time appointed. Many excellent pens have been admirable well employed in explaining and illustrating this famous prophecy of Christ. 5. It should be a very fruitful tribe, especially that it should abound with milk for babes, and wine to make glad the heart of strong men (Ge 49:11,12)—vines so common in the hedge-rows and so strong that they should tie their asses to them, and so fruitful that they should load their asses from them—wine as plentiful as water, so that the men of that tribe should be very healthful and lively, their eyes brisk and sparkling, their teeth white. Much of what is here said concerning Judah is to be applied to our Lord Jesus. (1.) He is the ruler of all his father's children, and the conqueror of all his father's enemies; and he it is that is the praise of all the saints. (2.) He is the lion of the tribe of Judah, as he is called with reference to this prophecy (Re 5:5), who, having spoiled principalities and powers, went up a conqueror, and couched so as none can stir him up, when he sat down on the right hand of the Father. (3.) To him belongs the sceptre; he is the lawgiver, and to him shall the gathering of the people be, as the desire of all nations (Ga 2:7), who, being lifted up from the earth, should draw all men unto him (Joh 12:32), and in whom the children of God that are scattered abroad should meet as the centre of their unity, Joh 11:52. (4.) In him there is plenty of all that which is nourishing and refreshing to the soul, and which maintains and cheers the divine life in it; in him we may have wine and milk, the riches of Judah's tribe, without money and without price, Isa 55:1.
¹³ Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships; and his border shall be unto Zidon.
¹⁴ Issachar is a strong ass couching down between two burdens:
¹⁵ And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.
¹⁶ Dan shall judge his people, as one of the tribes of Israel.
¹⁷ Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.
¹⁸ I have waited for thy salvation, O LORD.
¹⁹ Gad, a troop shall overcome him: but he shall overcome at the last.
²⁰ Out of Asher his bread shall be fat, and he shall yield royal dainties.
²¹ Naphtali is a hind let loose: he giveth goodly words.
Here we have Jacob's prophecy concerning six of his sons.
I. Concerning Zebulun (Ge 49:13), that his posterity should have their lot upon the seacoast, and should be merchants, and mariners, and traders at sea. This was fulfilled when, two or three hundred years after, the land of Canaan was divided by lot, and the border of Zebulun went up towards the sea, Jos 19:11. Had they chosen their lot themselves, or Joshua appointed it, we might have supposed it done with design to make Jacob's words good; but, being done by lot, it appears that it was divinely disposed, and Jacob divinely inspired. Note, The lot of God's providence exactly agrees with the plan of God's counsel, like a true copy with the original. If prophecy says, Zebulun shall be a haven of ships, Providence will so plant him. Note, 1. God appoints the bounds of our habitation. 2. It is our wisdom and duty to accommodate ourselves to our lot and to improve it. If Zebulun dwell at the haven of the sea, let him be for a haven of ships.
II. Concerning Issachar, Ge 49:14,15. 1. That the men of that tribe should be strong and industrious, fit for labour and inclined to labour, particularly the toil of husbandry, like the ass, that patiently carries his burden, and, by using himself to it, makes it the easier. Issachar submitted to two burdens, tillage and tribute. It was a tribe that took pains, and, thriving thereby, was called upon for rents and taxes. 2. That they should be encouraged in their labour by the goodness of the land that should fall to their lot. (1.) He saw that rest at home was good. Note, The labour of the husbandman is really rest, in comparison with that of soldiers and seamen, whose hurries and perils are such that those who tarry at home in the most constant service have no reason to envy them. (2.) He saw that the land was pleasant, yielding not only pleasant prospects to charm the eye of the curious, but pleasant fruits to recompense his toils. Many are the pleasures of a country life, abundantly sufficient to balance the inconveniences of it, if we can but persuade ourselves to think so, Issachar, in prospect of advantage, bowed his shoulders to bear: let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; and this will make our present services easy, and encourage us to bow our shoulder to them.
III. Concerning Dan, Ge 49:16,17. What is said concerning Dan has reference either, 1. To that tribe in general, that though Dan was one of the sons of the concubines yet he should be a tribe governed by judges of his own as well as other tribes, and should, by art, and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller. Note, In God's spiritual Israel there is no distinction made of bond or free, Col 3:11. Dan shall be incorporated by as good a charter as any of the other tribes. Note, also, Some, like Dan, may excel in the subtlety of the serpent, as others, like Judah, in the courage of the lion; and both may do good service to the cause of God against the Canaanites. Or it may refer, 2. To Samson, who was of that tribe, and judged Israel, that is, delivered them out of the hands of the Philistines, not as the other judges, by fighting them in the field, but by the vexations and annoyances he gave them underhand: when he pulled the house down under the Philistines that were upon the roof of it, he made the horse throw his rider.
Thus was Jacob going on with his discourse; but now, being almost spent with speaking, and ready to faint and die away, he relieves himself with those words which come in as a parenthesis (Ge 49:18), I have waited for thy salvation, O Lord! as those that are fainting are helped by taking a spoonful of a cordial, or smelling at a bottle of spirits; or, if he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breathes it out. Note, The pious ejaculations of a warm and lively devotion, though sometimes they may be incoherent, are not therefore to be censured as impertinent; that may be uttered affectionately which does not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was Christ, the promised seed, whom he had spoken of, Ge 49:10. Now that he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. The salvation he waited for was also heaven, the better country, which he declared plainly that he sought (Heb 11:13,14), and continued seeking, now that he was in Egypt. Now that he is going to enjoy the salvation he comforts himself with this, that he had waited for the salvation. Note, It is the character of a living saint that he waits for the salvation of the Lord. Christ, as our way to heaven, is to be waited on; and heaven, as our rest in Christ, is to be waited for. Again, It is the comfort of a dying saint thus to have waited for the salvation of the Lord; for then he shall have what he has been waiting for: long-looked-for will come.
IV. Concerning Gad, Ge 49:19. He alludes to his name, which signifies a troop, foresees the character of that tribe, that it should be a warlike tribe, and so we find (1Ch 12:8); the Gadites were men of war fit for the battle. He foresees that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and, that they might not be proud of their strength and valour, he foretells that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them that they should overcome at the last, which was fulfilled when, in Saul's time and David's, the Moabites and Ammonites were wholly subdued: see 1Ch 5:18-22, etc. Note, The cause of God and his people, though it may seem for a time to be baffled and run down, will yet be victorious at last. Vincimur in prælio, sed non in bello—We are foiled in a battle, but not in a campaign. Grace in the soul is often foiled in its conflicts, troops of corruption overcome it, but the cause is God's, and grace will in the issue come off conqueror, yea, more than conqueror, Ro 8:37.
V. Concerning Asher (Ge 49:20), that it should be a very rich tribe, replenished not only with bread for necessity, but with fatness, with dainties, royal dainties (for the king himself is served of the field, Ec 5:9), and these exported out of Asher to other tribes, perhaps to other lands. Note, The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that it needs not be.
VI. Concerning Naphtali (Ge 49:21), a tribe that carries struggles in its name; it signifies wrestling, and the blessing entailed upon it signifies prevailing; it is a hind let loose. Though we find not this prediction so fully answered in the event as some of the rest, yet, no doubt, it proved true that those of this tribe were, 1. As the loving hind (for that is her epithet, Pr 5:19), friendly and obliging to one another and to other tribes; their converse remarkably kind and endearing. 2. As the loosened hind, zealous for their liberty. 3. As the swift hind (Ps 18:33), quick in despatch of business; and perhaps, 4. As the trembling, timorous in times of public danger. It is rare that those that are most amiable to their friends are most formidable to their enemies. 5. That they should be affable and courteous, their language refined, and they complaisant, giving goodly words. Note, Among God's Israel there is to be found a great variety of dispositions, contrary to each other, yet all contributing to the beauty and strength of the body, Judah like a lion, Issachar like an ass, Dan like a serpent, Naphtali like a hind. Let not those of different tempers and gifts censure one another, nor envy one another, any more than those of different statures and complexions.
²² Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:
²³ The archers have sorely grieved him, and shot at him, and hated him:
²⁴ But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)
²⁵ Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:
²⁶ The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
²⁷ Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.
He closes with the blessings of his best beloved sons, Joseph and Benjamin; with these he will breathe his last.
I. The blessing of Joseph, which is very large and full. He is compared (Ge 49:22) to a fruitful bough, or young tree; for God had made him fruitful in the land of his affliction; he owned it, Ge 41:52. His two sons were as branches of a vine, or other spreading plant, running over the wall. Note, God can make those fruitful, great comforts to themselves and others, who have been looked upon as dry and withered. More is recorded in the history concerning Joseph than concerning any other of Jacob's sons; and therefore what Jacob says of him is historical as well as prophetical. Observe,
1. The providences of God concerning Joseph, Ge 49:23,24. These are mentioned to the glory of God, and for the encouragement of Jacob's faith and hope, that God had blessings in store for his seed. Here observe (1.) Joseph's straits and troubles, Ge 49:23. Though he now lived at ease and in honour, Jacob reminds him of the difficulties he had formerly waded through. He had had many enemies, here called archers, being skilful to do mischief, masters of their art of persecution. They hated him: there persecution begins. They shot their poisonous darts at him, and thus they sorely grieved him. His brethren, in his father's house, were very spiteful towards him, mocked him, stripped him, threatened him, sold him, thought they had been the death of him. His mistress, in the house of Potiphar, sorely grieved him, and shot at him, when she impudently assaulted his chastity (temptations are fiery darts, thorns in the flesh, sorely grievous to gracious souls); when she prevailed not in this, she hated him, and shot at him by her false accusations, arrows against which there is little fence but the hold God has in the consciences of the worst of men. Doubtless he had enemies in the court of Pharaoh, that envied his preferment, and sought to undermine him. (2.) Joseph's strength and support under all these troubles (Ge 49:24): His bow abode in strength, that is, his faith did not fail, but he kept his ground, and came off a conqueror. The arms of his hands were made strong, that is, his other graces did their part, his wisdom, courage, and patience, which are better than weapons of war. In short, he maintained both his integrity and his comfort through all his trials; he bore all his burdens with an invincible resolution, and did not sink under them, nor do any thing unbecoming him. (3.) The spring and fountain of this strength; it was by the hands of the mighty God, who was therefore able to strengthen him, and the God of Jacob, a God in covenant with him, and therefore engaged to help him. All our strength for the resisting of temptations, and the bearing of afflictions, comes from God: his grace is sufficient, and his strength is perfected in our weakness. (4.) The state of honour and usefulness to which he was subsequently advanced: Thence (from this strange method of providence) he became the shepherd and stone, the feeder and supporter, of God's Israel, Jacob and his family. Herein Joseph was a type, [1.] Of Christ; he was shot at and hated, but borne up under his sufferings (Isa 50:7-9), and was afterwards advanced to be the shepherd and stone. [2.] Of the church in general, and particular believers; hell shoots its arrows against the saints, but Heaven protects and strengthens them, and will crown them.
2. The promises of God to Joseph. See how these are connected with the former: Even by the God of thy father Jacob, who shall help thee, Ge 49:25. Note, Our experiences of God's power and goodness in strengthening us hitherto are our encouragements still to hope for help from him; he that has helped us will help: we may build much upon our Eben-ezers. See what Joseph may expect from the Almighty, even the God of his father. (1.) He shall help thee in difficulties and dangers which may yet be before thee, help thy seed in their wars. Joshua came from him, who commanded in chief in the wars of Canaan. (2.) He shall bless thee; and he only blesses indeed. Jacob prays for a blessing upon Joseph, but the God of Jacob commands the blessing. Observe the blessings conferred on Joseph. [1.] Various and abundant blessings: Blessings of heaven above (rain in its season, and fair weather in its season, and the benign influences of the heavenly bodies); blessings of the deep that lieth under this earth, which, compared with the upper world, is but a great deep, with subterraneous mines and springs. Spiritual blessings are blessings of heaven above, which we ought to desire and seek for in the first place, and to which we must give the preference; while temporal blessings, those of this earth, must lie under in our account and esteem. Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. In the word of God, by which we are born again, and nourished up (1Pe 1:23,2:2), there are to the new man blessings both of the womb and the breasts. [2.] Eminent and transcendent blessings, which prevail above the blessings of my progenitors, Ge 49:26. His father Isaac had but one blessing, and, when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now, at the latter end, a copious one for Joseph. The great blessing entailed upon that family was increase, which did not so immediately and so signally follow the blessings which Abraham and Isaac gave to their sons as it followed the blessing which Jacob gave to his; for, soon after his death, they multiplied exceedingly. [3.] Durable and extensive blessings: Unto the utmost bounds of the everlasting hills, including all the productions of the most fruitful hills, and lasting as long as they last, Isa 54:10. Note, the blessings of the everlasting God include the riches of the everlasting hills, and much more. Well, of these blessings it is here said, They shall be, so it is a promise, or, Let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it and a helmet to protect it. Joseph was separated from his brethren (so we read it) for a time; yet, as others read it, he was a Nazarite among his brethren, better and more excellent than they. Note, It is no new thing for the best men to meet with the worst usage, for Nazarites among their brethren to be cast out and separated from their brethren; but the blessing of God will make it up to them.
II. The blessing of Benjamin (Ge 49:27): He shall raven as a wolf; it is plain by this that Jacob was guided in what he said by a spirit of prophecy, and not by natural affection; else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foresees and foretells this, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoils of their enemies—that they should be active and busy in the world, and a tribe as much feared by their neighbours as any other: In the morning, he shall devour the prey, which he seized and divided over night. Or, in the first times of Israel, they shall be noted for activity, though many of them left-handed, Jdg 3:15,20:16. Ehud the second judge, and Saul the first king, were of this tribe; and so also in the last times Esther and Mordecai, by whom the enemies of the Jews were destroyed, were of this tribe. The Benjamites ravened like wolves when they desperately espoused the cause of the men of Gibeah, those men of Belial, Jdg 20:14. Blessed Paul was of this tribe (Ro 11:1, Php 3:5); and he did, in the morning of his day, devour the prey as a persecutor, but, in the evening, divided the spoil as a preacher. Note, God can serve his own purposes by the different tempers of men; the deceived and the deceiver are his.
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Death of Jacob (1689 BC)
简体中文
雅各之死（主前 1689 年）
²⁸ 这一切是以色列的十二支派；这也是他们父亲对他们所说的话，为他们所祝的福，都是按着各人的福分，为他们祝福。 ²⁹ 他又嘱咐他们说："我将要归到我列祖那里。你们要将我葬在赫人以弗仑田间的洞里，与我列祖一同埋葬。 ³⁰ 就是在迦南地幔利前、麦比拉田间的洞里；那洞和田是亚伯拉罕向赫人以弗仑买来为产业，作坟地的。 ³¹ 他们在那里葬了亚伯拉罕和他妻子撒拉；又在那里葬了以撒和他妻子利百加；我也在那里葬了利亚。" ³² 那块田和田间的洞，原是向赫人造买的。 ³³ 雅各嘱咐众子已经完了，就把脚收在床上，断了气，归到他列祖那里去了。
此处可见：
I. 雅各众子所受之福的总归（创 49:28）。虽然流便、西缅、利未都带着父亲不悦的记号，却仍说他"都是按着各人的福分，为他们祝福"；因为他们中间没有一个像以扫那样被弃绝。请留意，无论我们何时处在神的话语或护理的责备之下，只要我们仍在神的圣约中有份，在他的百姓中有一席之地和名号，并对属天的迦南有美好的盼望，就当看自己为有福的。
II. 雅各关于自己安葬之事所给的严肃嘱咐，这是他从前给约瑟的吩咐的重复。请看他在临终之时如何论到死亡："我将要归到我列祖那里"（创 49:29）。请留意，用最美好的形象把死亡呈现在自己面前是好的，这样可除去死亡的恐怖。虽然死亡使我们在今世与儿女和百姓分离，却在另一世界将我们收聚到我们列祖和我们百姓那里。也许雅各用这话论死亡，作为儿子们当把他葬在迦南的理由；因为他说："我将要归到我列祖那里，我的灵魂必往'被成全之义人的灵魂'那里去；所以当把我与我列祖亚伯拉罕、以撒以及他们的妻子一同埋葬"（创 49:31）。请观察：1. 他的心极其关注这事，与其说是出于对本乡故土的天然情感，不如说是出于对神应许的信心原则——迦南必将到了时候成为他后裔的产业。他这样行，是要在他儿子们心中保持对那应许之地的记忆；不仅借着这一行程使他们重新认识那地，更使他们保持对那地的渴慕和盼望。2. 他十分详细地描述那地方，既描述其位置，也描述亚伯拉罕为作坟地所买的产权（创 49:30、32）。他唯恐儿子们在埃及寄居十七年之后已忘了迦南，甚至忘了他们先祖在那里的坟地，或者唯恐迦南人质疑他对那地的所有权；因此当他卧病临终之时，仍如此详细地指明它和它的购置经过，不仅为要防止差错，更是要表明他是何等记念那地。请留意，临终的圣徒将心思系于属天的迦南，以及他们在死后盼望在那里的安息，这既当是、也实在是一大喜乐。
III. 雅各的死（创 49:33）。他既作完了祝福和嘱咐（两者都包括在"嘱咐众子"之内），既已作完了他的见证，就专心于他临终的工作。1. 他摆出临终的姿态；他先前坐在床沿上为众子祝福（预言的灵为他将熄的灯添上新油，但 10:19），这工既作完，"就把脚收在床上"，好躺卧下来，不仅像一个甘心忍受击打的人，更像一个因疲倦而甘心安然就寝的人。"我要躺卧睡眠"。2. 他自由地将灵魂交在众灵之父神的手中："他断了气"。3. 他那已分离的灵魂往众圣徒灵魂的聚会去了——他们既脱离肉身的重担，就在喜乐和福乐之中："他归到他列祖那里去了"。请留意，若神的百姓是我们的百姓，死亡必将我们收聚到他们那里。
英語原文
Death of Jacob (1689 BC)
²⁸ All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them.
²⁹ And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite,
³⁰ In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a buryingplace.
³¹ There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.
³² The purchase of the field and of the cave that is therein was from the children of Heth.
³³ And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.
Here is, I. The summing up of the blessings of Jacob's sons, Ge 49:28. Though Reuben, Simeon, and Levi were put under the marks of their father's displeasure, yet he is said to bless them every one according to his blessing; for none of them were rejected as Esau was. Note, Whatever rebukes of God's word or providence we are under at any time, yet, as long as we have an interest in God's covenant, a place and a name among his people, and good hopes of a share in the heavenly Canaan, we must account ourselves blessed.
II. The solemn charge Jacob gave them concerning his burial, which is a repetition of what he had before given to Joseph. See how he speaks of death, now that he is dying: I am to be gathered unto my people, Ge 49:29. Note, It is good to represent death to ourselves under the most desirable images, that the terror of it may be taken off. Though it separates us from our children and our people in this world, it gathers us to our fathers and to our people in the other world. Perhaps Jacob uses this expression concerning death as a reason why his sons should bury him in Canaan; for, says he, "I am to be gathered unto my people, my soul must go to the spirits of just men made perfect: and therefore bury me with my fathers, Abraham and Isaac, and their wives," Ge 49:31. Observe, 1. His heart was very much upon it, not so much from a natural affection to his native soil as from a principle of faith in the promise of God, that Canaan should be the inheritance of his seed in due time. Thus he would keep up in his sons a remembrance of the promised land, and not only would have their acquaintance with it renewed by a journey thither on that occasion, but their desire towards it and their expectation of it preserved. 2. He is very particular in describing the place both by the situation of it and by the purchase Abraham had made of it for a burying-place, Ge 49:30,32. He was afraid lest his sons, after seventeen years' sojourning in Egypt, had forgotten Canaan, and even the burying-place of their ancestors there, or lest the Canaanites should dispute his title to it; and therefore he specifies it thus largely, and the purchase of it, even when he lies a-dying, not only to prevent mistakes, but to show how mindful he was of that country. Note, It is, and should be, a great pleasure to dying saints to fix their thoughts upon the heavenly Canaan, and the rest they hope for there after death.
III. The death of Jacob, Ge 49:33. When he had finished both his blessing and his charge (both which are included in the commanding of his sons), and so had finished his testimony, he addressed himself to his dying work. 1. He put himself into a posture for dying; having before seated himself upon the bed-side, to bless his sons (the spirit of prophecy bringing fresh oil to his expiring lamp, Da 10:19), when that work was done, he gathered up his feet into the bed, that he might lie along, not only as one patiently submitting to the stroke, but as one cheerfully composing himself to rest, now that he was weary. I will lay me down, and sleep. 2. He freely resigned his spirit into the hand of God, the Father of spirits: He yielded up the ghost. 3. His separated soul went to the assembly of the souls of the faithful, which, after they are delivered from the burden of the flesh, are in joy and felicity: he was gathered to his people. Note, If God's people be our people, death will gather us to them.
本章是一段预言；我们迄今所见与之最相似的，是挪亚的预言（创 9:25-27 等）。雅各在此临终之时立他的遗嘱。他将此推迟到现在，是因临终之人的话容易留下深刻印象，长久被人记念：他在这里所说的话，并不能随自己的意思说，而是圣灵赐他口才而说的——圣灵拣选了这个时刻，为要使神的能力在他的软弱上显得完全。雅各的十二个儿子在他们的时代都是声名显赫之人，但由他们而出、因他们得名的以色列十二支派，则更为显赫；我们在新耶路撒冷的城门上看见他们的名字（启 21:12）。预见到这一点，他们临终的父亲论到每个儿子、或论到那以其名为名的支派，都说了值得记念的话。本章有：I. 引言（创 49:1,2）。II. 论各支派的预言（创 49:3-28）。III. 关于他安葬之命的重复（创 49:29-32）。IV. 他的死（创 49:33）。