ix. 8, and several allusions occurring in the Prophecies of Isaiah

(_e.g._, chap. xl. 2 and lxi. 7, which refer to the issue of Job's history, which is here viewed as a prophecy of the future fate of the Church; the peculiar use of צבא in xl. 2, which alludes to Job vii. 1; chap. li. 9, which rests on Job xxvi. 13), lead us still farther back. The assertion of those also who feel themselves compelled to acknowledge the pre-exilic origin of the book, but who maintain, at the same time, that the Satan of this book is not the Satan of the later books of the Old Testament, but rather a good angel who only holds an odious office, is more and more admitted to be futile; so that we must indeed wonder how even _Beck_ (_Lehrwissenschaft_ i. S. 249) could be carried away by it, and could make the attempt to support this pretended fact by the supposition, that the apostasy of part of the angels from God, and their kingdom of darkness, are ever advancing and progressing. The principal evil spirit is, in Zech. iii. 1, introduced as the adversary of the holy ones of God; and this very name is sufficient to contradict such a supposition, for the name is descriptive of the wickedness of the character. He who, under all circumstances, is an "adversary," must certainly carry the principle of hatred in his heart. He moves about on the earth for the purpose of finding materials for his accusations, and grounds on which he may raise suspicions. It is a characteristic [Pg 22] feature, that he whose darkness does not comprehend the light, knows of no other piety but that which has its origin in the hope of reward. It is quite evident that it is the desire of his heart to destroy Job by sufferings. The only circumstance which seems to give any countenance to the supposition is, that he appears in the midst of the angels, before the throne of God. But this circumstance is deprived of all its significancy, if the fact be kept in view--which, indeed, is most evident--that the book is, from beginning to end, of a purely poetical character. The form of it is easily accounted for by the intention to impress this most important thought: that Satan stands in absolute dependence upon God; that, with all his hatred to the children of God, he can do nothing against them, but must, on the contrary, rather subserve the accomplishment of the thoughts of God's love regarding them.--Isaiah likewise points to evil spirits in chap. xiii. 21, xxxiv. 14. (Compare my Comment. on Rev. xviii. 2.)--But even in some passages of the Pentateuch itself, the doctrine regarding Satan is brought before us. It is true that it has been erroneously supposed to be contained in Deut. xxxii. 17 (compare on this opinion, my Comment. on Ps. cvi. 37); but only bigotry and prejudice can refuse to admit that, under the _Asael_, to whom, according to Lev. xvi., a goat was sent into the wilderness, Satan is to be understood. (The arguments in support of this view will be found in the author's "_Egypt and the Books of Moses_," p. 168 ff.)[2]

But we must advert to two additional considerations. _First_,--To every one who is in the least familiar with the territory [Pg 23] of divine revelation, and who has any conception of the relation in which the Books of Moses stand to the whole succeeding revelation, it will, _a priori_, be inconceivable, that a doctrine which afterwards occupies so prominent a position in the revealed books should not have already existed, in the germ at least, in the Books of Moses. _Secondly_,--We should altogether lose the origin and foundation of the doctrine concerning Satan, if he be removed from, or explained away in, the history of the fall. That the first indication of this doctrine cannot by any means be found in the Book of Job, has already been pointed out by _Hofmann_, who remarks in the _Schriftbeweis_ i. S. 378, that Satan appears in this book as a well-known being, as much so as are the sons of God. Nor is Lev. xvi. an appropriate place for introducing, for the first time, this doctrine into the knowledge of the people. The doctrinal essence of the symbolical action there prescribed is this:--that Satan, the enemy of the Congregation of God, has no power over those who are reconciled to God; that, with their sins forgiven by God, they may joyfully appear before, and mock and triumph over, him. The whole ritual must have had in it something altogether strange for the Congregation of the Lord, if they had not already known of Satan from some other source. The questions: Who is Asael? What have we to do with him? must have forced themselves upon every one's mind. It is not the custom of Scripture to introduce its doctrines so abruptly, to prescribe any duty which is destitute of the solid foundation of previous instruction.

If thus we may consider it as proved, (1) that the serpent was an agent in the temptation, and (2) that it served only as an instrument to Satan, the real tempter,--then we have also thereby proved that the curse denounced against the tempter must have a double sense. It must, in the first place, refer to the instrument; but, in its chief import, it must bear upon the real tempter, for it was properly he alone who had done that which merited the punishment and the curse. Let us now, upon this principle, proceed to the interpretation of our passage.

It is said in ver. 14: "_And Jehovah Elohim said unto the serpent, Because thou hast done this, thou shalt be cursed above all cattle and above every beast of the field; upon thy belly shalt thou go, and dust thou shalt eat all the days of thy life._"--If we do not [Pg 24] look beyond the serpent, these words have in them something incomprehensible, inasmuch as the serpent is destitute of that responsibility which alone could justify so severe a sentence. There is no difficulty attached to the idea that the serpent must suffer. It shares this fate along with all the other irrational earthly creation, which is made subject to vanity (Rom. viii. 20), and which must accompany man, for whose sake it was created, through all the stages of his existence. But the question here at issue is not about mere suffering, but about well-merited punishment. The serpent is not, like the whole remaining earth, cursed for the sake of man (Gen. iii. 17), but it is cursed because "it has done this." Punishment presupposes being created in the image of God, and, according to chap. i., such a creation is peculiar only to man. But as soon as we assume the co-operation of an invisible author of the temptation, by whom the serpent was animated, everything which is here threatened against the visible instrument acquires a symbolical meaning. The degradation inflicted upon the latter,--the announcement of the defeat which it is to sustain in the warfare with man,--represent in a figure the fate of the real tempter only. The instrument used by him in the temptation is at the same time the symbol of the punishment which he is destined to endure.

Although it be said that the serpent should be "cursed above all cattle," etc., this does not necessarily imply that the other animals are also cursed, any more than the words, "subtle above all the beasts," imply that all other beasts are subtle. It is certainly not always necessary that the whole existing difference should be pointed out. The sense is simply: Thou shalt be more cursed than all cattle. In a similar manner it is said, in the song of Deborah, concerning Jael, "Blessed above women shall Jael be," Judges v. 24; for this does not imply that all other women are blessed, but means only that, whether they be blessed or not, Jael, at all events, is the most blessed.

The _eating of dust_ must not be interpreted literally, as if the serpent were to feed upon dust; but, since it is to creep on the ground, it cannot be but that it swallow dust along with its food. Thus we find in Ps. cii., in "the prayer of the afflicted," ver. 10, "For I have eaten ashes like bread," used of occasional swallowing of ashes. As an expression of deepest humiliation, the [Pg 25] licking of dust is used in Mic. vii. 17, where it is said of the enemies of the Church, "They shall lick dust like the serpent." In Is. xlix. 23, compared with Ps. lii. 9, the licking up the dust of the feet is likewise inflicted upon the humbled enemies. If, undoubtedly, there be, even in these passages, a slight reference to the one before us, the allusion to it is still plainer in Is. lxv. 25, where it is said, "And dust shall be the serpent's meat." Of the denunciation in Gen. iii. 14, 15, the eating of dust alone shall remain, while the bruising of the heel shall come to an end. And while all other creatures shall escape from the doom which has come upon them in consequence of the fall of man, the serpent--the instrument used in the temptation--shall, agreeably to the words in the sentence of punishment, "All the days of thy life," remain condemned to a perpetual abasement, thus prefiguring the fate of the real tempter, for whom there is no share in the redemption.

The opinion which has been again of late defended by _Hofmann_ and _Baumgarten_, that the serpent had before the fall the same shape as after it, only that after the fall it possesses as a punishment what before the fall was its nature, stands plainly opposed to the context. Even _a priori_, and in accordance with Satan's usual mode of proceeding, it is probable that he, who loves to transform himself into an angel of light, should have chosen an attractive and charming instrument of temptation. This view loses all that is strange in it, if only we consider the change of the serpent, not as an isolated thing, but in connection with the great change which, after the fall of man, affected the whole nature (comp. Gen. i. 31, according to which the entire animal creation had, previously to the fall, impressed upon it the image of man's innocence and peace, and the law of destruction did not pervade it, Gen. iii. 17; Rom. viii. 20); and if only we keep in mind that, before the fall, the whole animal world was essentially different from what it is now, so that we cannot by any means think of forming to ourselves a distinct Image of the serpent, as _Luther_ and others have done.

The serpent is thus, by its disgusting form, and by the degradation of its whole being, doomed to be the visible representative of the kingdom of darkness, and of its head, to whom it had served as an instrument. But the words, when applied to the head himself, give expression to the idea: "extreme contempt, [Pg 26] shame, and abasement shall be thy lot." Thus _Calmet_ remarks on this passage: "This enemy of mankind crawls, as it were, on his belly, on account of the shame and disgrace to which he is reduced." Satan imagined that, by means of the fall of man, he would enlarge his kingdom and extend his power. But to the eye of God the matter appeared in a totally different light, because, along with the fall, He beheld the redemption.

Ver. 15. "_And I will put enmity between thee and the woman, and between thy seed and her seed; and it shall bruise thy head, and thou shalt bruise its heel._" In the two other passages where the word שוף occurs (Ps. cxxxix. 11 [compare my commentary on that passage] and Job ix. 17), it undeniably signifies: "to crush," "to bruise." This signification, therefore, which is confirmed by the Chaldee Paraphrast, and which Paul also follows in Rom. xvi. 20 (συντρίψει, whilst the LXX. have τηρήσει), must here also be retained. It is only in appearance that, in the second passage referred to, the signification "to crush" seems to be inappropriate; for there, "to crush" is used in the sense of "to destroy," "to annihilate," just as in Jonah iv. 7, "to strike" is used of the sting of an insect, because its effect is similar to that produced by a stroke. The words ראש and עקב are a second accusative governed by the verb, whereby the place of the action is more distinctly marked out. That by "head" and "heel"--a _majus_ and a _minus_--a victory of mankind over the seed of the serpent should be signified, was seen by _Calvin_, who says, "Meanwhile we see how graciously the Lord deals even in the punishment of men, inasmuch as He does not give the serpent power to do more than wound the heel, while to man is given the power of wounding its head. For the words 'head' and 'heel' point out only what is superior and what is inferior." That these words are by no means intended to describe the mutual antipathy between men and serpents, is rendered evident by the consideration, that, if such were the intention, no special punishment would be denounced against the serpent, while, according to the context, such denunciation is certainly designed by the writer. The words treat of the punishment of the serpent; it is only in ver. 16 that the sentence against man is proclaimed. It is true that the bite of a serpent is dangerous when it is applied even to the heel, for the poison thence penetrates the whole body; but to this fact in natural history there is here [Pg 27] no allusion, nor is the _biting_ of the serpent at all the point here in question. The contrast between head and heel is simply that which exists between the noble and less noble parts,--those parts of which the injury is commonly curable or incurable. The objection: "The serpent creeps, man walks upright; if then an enmity exists between them, how can it be otherwise than that man wounds its head, and that it wounds his heel?" entirely overlooks the consideration, that, according to ver. 14, it is in consequence of the divine curse that the serpent creeps in the dust. In this degraded condition--a condition which is not natural, but inflicted as a punishment--it is implied that the serpent can attack man at his heel only. This plain connection between ver. 15 and 14 is evidently overlooked by those who hold the opinion, that this mutual enmity is pernicious equally to man and serpent. The very circumstance that the serpent is condemned to go on its belly, and to eat dust, whilst man retains that erect walk in which the image of God is reflected, paves the way for the announcement of the victory in ver. 16.

Experience bears ample witness to the truth of the divine sentence, that there shall, in future, be enmity between the seed of the serpent and mankind, in so far as this sentence refers to the instrument of the temptation; for abhorrence of the serpent is natural to man. Thus _Calvin_ remarks: "It is in consequence of a secret natural instinct that man abhors them; and as often as the sight of a serpent fills us with horror, the recollection of our apostasy is renewed."

But, in the fate of the serpent which is here announced, there is an indication of the doom of the spiritual author of the temptation. It has been objected that any reference to Satan is inadmissible, because the "seed of the serpent" here spoken of cannot designate wicked men, who are "children of the devil;" for these, too, belong to the seed of the woman, and cannot, therefore, be put in opposition to it. But against this objection _Storr_, in his treatise, _de Protevangelio_, remarks: "We easily see that many of the seed of the woman likewise belong to the seed of the serpent; but they have become unworthy of that name, since they apostatized to the common enemy of their race." It is quite true that, by the seed of the woman, her whole progeny is designated; but they who enter into communion [Pg 28] with the hereditary enemy of the human race are viewed as having excommunicated themselves. Compare Gen. xxi. 12, where Isaac alone is declared to be the true descendant of Abraham, and his other sons are, as false descendants, excluded. Moreover, not only wicked men, but also the angels of Satan (Matt. xxv. 41; Rev. xii. 7-9), belong to the seed of the serpent.

The greater number of the earlier Christian interpreters were of opinion that, by the seed of the woman, the Messiah is directly pointed at. But to this opinion it may be objected, that it does violence to the language to understand, by the seed of the woman, any single individual; and the more so, since we are compelled to understand, by the seed of the serpent, a plurality of individuals, viz., the spiritual children of Satan, the heads and members of the kingdom of darkness. _Further_,--As far as the sentence has reference to the serpent, the human race alone can be understood by the seed of the woman; and to this, therefore, the victory over the invisible author of the temptation must also be adjudged. The reference to the human race is also indicated by the connection between "her seed" in this verse, and the words, "Thou shalt bring forth sons," in ver. 16. _Finally_,--As the person of the Messiah does not yet distinctly appear even in the promises to the Patriarchs, this passage cannot well be explained of a personal Messiah; inasmuch as, by such an explanation, the progressive expansion of the Messianic prophecy in Genesis would be destroyed.

If, however, by the seed of the woman we understand the entire progeny of the woman, we obtain the following sense: "It is true that thou hast now inflicted upon the woman a severe wound, and that thou and thine associates will continue to assail her: but, notwithstanding thine eager desire to injure, thou shalt be able to inflict on mankind only such wounds as are curable; while, on the contrary, the posterity of the woman shall, at some future period, vanquish thee, and make thee feel all thy weakness."

This interpretation is found as early as in the Targum of Jonathan, and in that of Jerusalem, where, by the seed of the woman, are understood the Jews, who, at the time of the Messiah, shall overcome Sammael. Thus, too, does Paul explain it in Rom. xvi. 20, where the promise is regarded as referring to Christians as a body. It has found, subsequently, an able defender [Pg 29] in _Calvin_[3] and, in modern times, in _Herder_.[4] The treatise of _Storr_, too (in the _Opusc._ ii.), is devoted to its defence.

Even according to this interpretation, the passage justly bears the name of the _Protevangelium_, which has been given to it by the Church. It is only in general terms, indeed, that the future victory of the kingdom of light over that of darkness is foretold, and not the person of the Redeemer who should lead in the warfare, and bestow the strength which should be necessary for maintaining it. Anything beyond this we are not even entitled to expect at the first beginnings of the human race; a gradual progress is observable in the kingdom of grace, as well as in that of nature.

It is certainly, however, not a matter of chance that the posterity of the woman is not broken up into a plurality, but that, in order to designate it, expressions in the singular (זרע and הוא) are chosen. This unity, which, in the meanwhile, it is true, is only _ideal_, was chosen with regard to the person of the Redeemer, who comprehends within Himself the whole human race. And it is not less significant, and has certainly a deeper ground, that the victory over the serpent is assigned to the seed of the woman, not to the posterity of Adam; and though, indeed, [Pg 30] the circumstance that the woman was first deceived may have been the proximate cause of it, yet it cannot be exclusively referred to, and derived from, it. By these remarks we come still nearer to the view of the ancient Church.

Footnote 1: So, _e.g._ _Cramer_ in the _Nebenarbeiten zur Theologischen Literatur_, St. 2.

Footnote 2: The positive reasons by which I there proved the reference to Satan, have not been invalidated by the objections of _Hofmann_ in his _Schriftbeweis_ i. 379. He says: As an adjective formed in a manner similar to קלקל (Num. xxi. 6) must have an intransitive signification, it cannot mean "separated," but according to its derivation from עזל = אזל, it means: "altogether gone away." But this argument has no force. The real import of the form of the word is gradation, and frequent repetition. Instances of a passive signification are given in _Ewald's Lehrbuch der Hebr. Sprache_, § 157 c.: compare, _e.g._, Deut. xxxii. 5. There is so much the stronger reason for adopting the passive signification, that in Arabic also,--which alone can be consulted, as the comparison with the Hebrew אזל has no sure foundation on which to rest,--the root has the signification: _remotus, sepositus fuit_, and the participle: _a ceteris se sejungens_. Compare _Egypt and the B. M._, p. 169.

Footnote 3: He says,--This, therefore, is the sense of the passage: "The human race, whom Satan had endeavoured to destroy, shall at length be victorious. But, meanwhile, we must bear in mind the mode in which, according to Scripture, that victory is to be achieved. According to his own pleasure, Satan has, through all centuries, led captive the sons of men, and even to this day he continues that sad victory. But, since a stronger one has come down from heaven to subdue him, the whole Church of God shall, under her Head, and like Him, be victorious."

Footnote 4: _Briefe das Studium der Theologie betr._ ii. S. 225 (Tüb. 1808): "The serpent had injured them; it had become to them a symbol of evil, of seduction, and at the same time of God's curse, of contempt and punishment. To men the encouraging prospect was held out, that they, the seed of the woman, were stronger and nobler than the serpent, and all evil. They should tread upon the head of the serpent, while the latter should be able to avenge itself only by a slight wound in their heel. In short, the good should gain the ascendancy over the evil. Such was the prospect. How clear or how obscure it was to the first human pair, it is not our present purpose to inquire. It is enough that the noblest warrior against evil, the most valiant bruiser of the serpent's head from among the descendants of Eve, was comprehended in this prospect, and indeed pre-eminently referred to. Thus, then, only an outline, as it were, was given to them in a figure, the import of which only future times saw more clearly developed."

THE BLESSINGS OF NOAH UPON SHEM AND JAPHETH. (Gen. ix. 18-27.)

Ver. 20. "_And Noah began and became an husbandman, and planted vineyards._"--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, a defence of Noah on account of his drunkenness is entirely cut off. Against such a defence _Luther_ expressed himself in very strong terms: "They," says he, "who would defend the Patriarch in this, wantonly reject the consolation which the Holy Ghost considered to be necessary to the Church--the consolation, namely, that even the greatest saints may, at times, stumble and fall."[1]

Ver. 21. "_And he drank of the wine, and was drunken; and he was uncovered within his tent._"

Ver. 22. "_And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without._"--David is reproved in 2 Sam. xii. 14, for having given occasion to the enemies of God to blaspheme. The same reproof might justly be administered to Noah also. Ham rejoiced to find a nakedness in him whose reproving earnestness had often been a burden to his sinful soul. _Luther_ remarks: "There is no doubt [Pg 31] that he (Noah) must have done much which was offensive to his proud, high-minded, and presumptuous son.... For this reason we must not regard this deed of Ham as mere child's play, as an action destitute of all significance; but as the result of the bitterest hatred and resentment of Satan, by which he prepares and excites his members against the true Church, and specially against those who are in the ministry. Let them, therefore, give earnest heed as to whether, either in their persons or in their offices, they give any occasion for blasphemy. We have in this history an example of divine terrors and judgment, that we may take warning from the danger of Ham, and not venture to be rash in judging, though we should see that a secular or ecclesiastical authority, or even our parents, do err and fall."

Ver. 23. "_And Shem and Japheth took the garment._"--_Luther_ says: "Such an outward and lovely reverence they could not have shown to their father, if they had not, inwardly and in their hearts, been rightly disposed towards God, and had not considered their father as a high priest and king set over them by divine appointment." The mode of expression indicates that the real impulse proceeded from Shem, and that, as a prefiguration of what was to take place, Japheth only showed susceptibility for the good, and a willingness to join with him. It is true that the singular ויקח is not, by itself, decisive. When the verb precedes, it is not absolutely necessary that it should agree with the _subject_ in gender and number; but the use of the singular is, nevertheless, remarkable. If Shem and Japheth had been equally active, the latter also would, at once, have been present to the mind of the writer. Under these circumstances, there is the less reason for supposing that the use of the singular can be merely accidental, especially as the words, "and he told his _two brethren_ without," immediately precede. But all doubt is removed by a second allusion, which goes hand in hand with the first, and which is contained in the following verse.

Ver. 24. "_And Noah awoke from his wine, and knew what his younger son had done unto him._"--That Ham was older than Japheth, appears from the circumstance that the order in which the sons of Noah are introduced is uniformly thus: Shem, Ham, Japheth; or, beginning, as in chap. x., from the youngest, [Pg 32] Japheth, Ham, Shem,--where, however, in ver. 21, the words added immediately after Shem--"the elder brother of Japheth," expressly indicate that, for a certain purpose, the writer has proceeded in order from the youngest to the oldest. It is altogether in vain that some have attempted to prove from chap. xi. 10 (according to which Shem was, two years after the flood, only a hundred years old), compared with chap. v. 32 (according to which Noah began to beget when he was five hundred years old), that Shem was not the first-born. The words in chap. v. 32 are: "And Noah was five hundred years old, and Noah begat Shem, Ham, and Japheth." That the chronology can here be determined in a way which only approximates to the truth, is implied, as a matter of course, in the statement, that all the three sons were begotten when Noah was five hundred years of age; nothing more is meant than that Noah begat them after he had finished his fifth, or at the beginning of his sixth, century. (Compare _Ranke's Untersuchungen_.) It is just an indefinite statement of time which points forward to another genealogy, in which the details will be given with greater precision. Ham everywhere stands between the two; but that, nevertheless, he is, in this passage, called the younger son, can be explained only on the ground that, in the case before us, Shem and Ham are the two more especially noticed--Shem as positively good, and Ham as positively evil, while Japheth only takes part with Shem. We have thus laid an excellent foundation for the right understanding of the subsequent prophetic utterance of Noah--for the announcement, namely, of Japheth's dwelling in the tents of Shem.

Ver. 25. "_And he said, Cursed be Canaan; a servant of servants shall he be to his brethren._"--_Luther_ says: "Good old Noah, who is regarded by his son as a foolish and stupid old man, deserving only of mockery, appears here in truly prophetic majesty, and announces to his sons a divine revelation of what shall come to pass in future days; thus verifying what Paul says in 2 Cor. xii., that God's strength is made perfect in weakness."

According to the opinion now current, Canaan is said to mean "lowland," and to be transferred from the land to the people, and from the people to the pretended ancestor. But this opinion is shown to be untenable by the considerations, that, according to historical tradition, Canaan appears first as [Pg 33] the name of the ancestor;--that the verb כנע is never used of natural lowness, but always of humiliation;--that in our passage, where the name first occurs, it stands in connection with servitude;--that the masculine form of the noun (on the adjective termination _an_, compare _Ewald's Lehrb. d. Heb. Spr._ § 163, b.) is not applicable to the country;--that the country Canaan is so far from being a lowland, that it appears, everywhere in the Pentateuch, as a land of hills (see Deut. xi. 2, iii. 25, where the land itself is even called, "that goodly mountain");[2]--and, finally, that, from all appearance, Canaan is primarily the name, not of the country, but of the people--the former being called ארור כנען, the land of Canaan. The real etymology of the name is almost expressly given in Judges iv. 23; ויכנע, "and God bowed down, or _humbled_, on that day Jabin the king of _Canaan_." Compare also Deut. ix. 3, where, in reference to the Canaanites, it is said, הוא יכניעם, "He will humble or subdue them;" and Nehem. ix. 24: "Thou bowedest down before them the inhabitants of the land--the Canaanites." Our passage also proceeds upon this interpretation of the name. We are the rather induced to assume a connection betwixt the name "Canaan," and the words, "a servant of servants shall he be," as in the case of Japheth also there is certainly an allusion to the signification of the name, and probably in the case of Shem also. Perhaps even the name Ham, _i.e._, "the blackish one," may be connected with the character which he here displays--a suggestion which we do not here follow up. We refer, however, for an analogy, to what has been remarked in our Commentary on the Psalms, in the Introduction of Ps. vii.

Canaan means: "the submissive one." It is a name which the people themselves, on whose monuments it appears, would never have appropriated to themselves (just as in the case of the Egyptians also, on which point _Gesenius_ in the _Thesaurus_, and my work _Egypt_, etc., p. 210, may be compared), unless it had been proper to them from their very origin. Ham gave this name to his son from the obedience which he demanded, but [Pg 34] did not himself yield. The son was to be the servant of the father (for the name suggests servile obedience), who was as despotical to his inferiors as he was rebellious against his superiors. When the father gave that name to his son, he thought only of submissiveness to _his_ orders; but God, who, in His mysterious providence, disposes of all these matters, had another submissiveness in view.

But why is Canaan cursed and not Ham? For an answer to this question, we are at liberty neither to fall back upon the sovereign decree of God, as _Calvin_ does, nor to say with _Hofmann_: "Canaan is the youngest son of Ham (Gen. x. 6); and because Ham, the youngest son of Noah, had caused so much grief to the father, he, in return, is to experience great grief from his youngest son." This latter view rests upon false historical suppositions. We have already proved that Ham was not the youngest son of Noah; and it by no means follows from Gen. x. 6, that Canaan was the youngest son of Ham. Canaan's name is mentioned last among the sons of Ham, because the whole account of Ham's family was to be combined with the detailed enumeration of Canaan's descendants, who stood in so important a relation to Israel. The boundary line as regards Shem is formed, quite naturally, by that branch of Ham's family which stood in so important a relation to the main branch of the family of Shem. But, as little reliance can be placed upon the theological grounds of that conjecture; for the question at issue is not the withdrawal of outward advantages. Canaan is _cursed_, and it is just the sting of his servitude that it is the consequence of the curse. It would indeed sadly affect the biblical doctrine of recompense, if cursing and blessing were dependent upon such external reasons as, in the case before us, upon the circumstance that Canaan was so unfortunate as to be the youngest son.

The right answer to the question is without doubt this:--Ham is punished in his son, just as he himself had sinned against his father. He is punished in _this_ son, because he followed most decidedly the example of his father's impiety and wickedness. To this view we are led by the whole doctrine of Holy Scripture concerning the visitation of the guilt of the fathers upon the children. (Compare the author's "_Dissertations on the Genuineness of the Pentateuch_," vol. ii. p. 373.) [Pg 35] To this view we are also led by the passage in Gen. xv. 16: "But in the fourth generation they shall come hither again, for the iniquity of the Amorites is not yet full." According to this passage, the curse on Canaan can be realized upon him, only when his own iniquity has been fully matured. This his iniquity is presupposed by his curse. If he were to be punished on account of the guilt of the father,--a guilt in which he had no share,--then indeed no delay would have been necessary. To this view we are farther led by what is reported in Genesis concerning the moral depravity of Sodom and Gomorrah, which, in the development of the sinful germ inherent in the race, had outrun all others, and were, therefore, before all others, overtaken by punishment. (To this view we are further led by what is reported in Genesis concerning the moral depravity of Sodom and Gomorrah, which, in the development of the sinful germ inherent in the race, had outrun all others, and were therefore, before all others, overtaken by punishment) To this view we are led, _further_, by Lev. xviii. and the parallel passages, where the Canaanites appear as a nation of abominations which the land spues out; and, _finally_, by what ancient heathen writers report regarding the deep corruption of the Phœnicians and Carthaginians.

The remainder of Ham's posterity are passed over in silence; it is only in the sequel that we expect information regarding them. But the foreboding arises, that their deliverance will be more difficult of accomplishment than that of Japheth, although the circumstance that Canaan is singled out from among them affords us decided hope for the rest.

But not even the exclusion of Ham is to be considered as an unavoidable fate resting upon him. Heathenism alone knows such a curse. The subjective conditions of the curse imply the possibility of becoming free from it. To this, there is an express testimony in the circumstance, that the promise to the Patriarchs is not limited. David received the remnant of the Canaanitish Jebusites into the congregation of the Lord. (Compare remarks on Zech. ix. 7.) And, in the Gospels, the Canaanitish woman appears as a representative of her nation, and as a proof the possibility, granted to them, of breaking through the fetters of the curse. (Compare also the remarkable passage, Ezek. xvi. 46.)

[Pg 36]

"The curse is contrasted with the blessing pronounced on Shem and Japheth, and the second member of ver. 25 is, in vers. 26, 27, used as a repetition in reference to each of the two brethren, who were, in it, viewed together."--(_Tuch._)

Ver. 26. "_And he said: Blessed be Jehovah, the God of Shem; and Canaan shall be a servant to them._"--The Patriarch Noah,--a just man, and one who walked before God (Gen. vi. 9),--a man raised on high, as David says of himself in 2 Sam. xxiii. 1,--a man whose utterances are not mere individual wishes, but, at the same time, prophecies,--sees such rich blessings in store for his son, that, instead of announcing them to him, he immediately breaks out into the praise of God, who is the Author of them, and from whom the piety of Shem,[3] the foundation of this salvation, was derived, just as Moses, in Deut. xxx. 20, instead of blessing Gad, blesses him by whom Gad is enlarged. The manner in which God is here spoken of indicates, _indirectly_, what that is in which the blessing consists. _First_,--God is not called by the name _Elohim_ (which is expressive of merely the most general outlines of His nature), but by the name _Jehovah_, which has reference to His manifested personality, to His revelations, and to His institutions for salvation.[4] _Secondly_,--Jehovah is called the God of Shem,--the first passage of Holy Scripture in which God is called the God of some person. Both these circumstances indicate that God is to enter into an altogether peculiar relation to the descendants of Shem; that He will reveal Himself to them; establish His kingdom among them, and make them partakers of both His earthly and His heavenly blessings. Thus _Luther_ says: "This is indeed perceptible and clear, that he thus binds closely together God and his son Shem, and, as it were, commits the one to the other. In this, he indeed indicates the mystery of which Paul treats in Rom. xi. 11 sq., and Christ, in John iv. 22, that salvation cometh from the Jews, but that, nevertheless, the heathen shall become partakers of it. For [Pg 37] although Shem alone be the real root and trunk, yet into this tree the Gentiles are, as a strange branch, graffed, and enjoy the fatness and sap which are in the elect tree. This light Noah, through the Holy Spirit, sees, and although he speaks dark words, he yet prophesies very plainly, that the kingdom of the Lord Jesus Christ shall be planted in the world, and shall grow up among the race of Shem, and not among that of Japheth." As yet Shem and Japheth were on an equal footing. In the preceding part of the narrative, nothing had been communicated by which God had, in His relation to Shem, given up His nature as Elohim, and had become his God. It is only by anticipation, then, that God can, in His relation to Shem, be designated as Jehovah, and as the God of Shem. The thought can, when fully brought out, be this alone: "Blessed be God, who will, in future, reveal Himself as Jehovah, and as the God of Shem."

If it be overlooked that, in this appellation of God, there is implied the indirect designation of the blessings which are to be conferred on Shem (just as in Gen. xxiv. 27 the words, "Blessed be Jehovah, the God of my master Abraham," imply the thought: because He has manifested Himself as Jehovah, and as the God of my master; which thought is then further carried out in the subsequent words: "And who hath not left destitute my master of His mercy and His truth;"--and just as it is also in the utterance of Zacharias in Luke i. 68, where the words, "Blessed be the Lord [κύριος], the God of Israel," imply the thought: because He has manifested Himself as the Lord [in the New Testament, κύριος is used where the Old has Jehovah], the God of Israel),--if this be overlooked, we obtain only a weak and inadequate thought, very unsuitable to the context, the purport of which evidently is to celebrate Shem, and to mark him out as worthy of his name. So it is according to _Hofmann_, who, in the words, "Blessed--Shem," finds only an expression of gratitude for the gift of this good son, and who limits the announcement of blessings to the single one--that Canaan shall be Shem's servant. Against this feeble interpretation we must adduce these considerations also: that nowhere does the gift of the good son form, even indirectly, the subject in question;--that thus we should lose the opposition of the curse and the blessing (which requires that, under [Pg 38] the "Blessed be Jehovah," we should have concealed the "Blessed be Shem"), just as we should, the contrast between Jehovah here and Elohim in the following verse;--and, lastly, that what, in the following verse, is said of Japheth's dwelling in the tents of Shem, would thus be deprived of its necessary foundation.

It is said: "Canaan shall be a servant to _them_." The suffix ־־ָ־מוֹ, which cannot be used for the singular, any more than can the suffix ־־ָ־ם, for which it is only the fuller poetical form (the instances of a different use, adduced by _Ewald_, § 247, d., can easily be explained in accordance with the rule), indicates that the announcement has no reference to the personal relation of Shem and Ham, but that they come into view solely as the heads of families.

Ver. 27. "_May God enlarge Japheth, and may he dwell in the tents of Shem; and Canaan shall be a servant to them._"--These words, in the first instance, contain the blessing pronounced upon Japheth; but they entitle us to infer from them, at the same time, a glorious blessing destined for Shem, which is the source of blessing to Japheth also. They thus complete the promise of the preceding verse, which directly refers to Shem.

The first clause of this verse has received a great variety of interpretations. The word יַפְתְּ, which refers to, and is explanatory of, the name יֶפֶת (_i.e._ Japheth), is the future apoc. _Hiphil_ of פָּתָה. The _Piel_ of this verb has in Hebrew commonly the signification: "to persuade, or prevail upon any one to do anything." Hence many interpreters translate with _Calvin_: "May God allure Japheth that he may dwell in the tents of Shem." _Luther_ also, in his Commentary, thus explains it: "God will kindly speak to Japheth;" while, in his translation, he has: "May God enlarge Japheth."--But to this interpretation it has been rightly objected, that the verb פתה is found only in Piel, not in Hiphil, with the signification "to persuade;" that, commonly, it signifies "to persuade" only in a bad sense; and that, in this sense, it is never construed with ל, but always with the accusative.--All interpreters now agree that (in conformity with the LXX. [πλατύναι ὁ Θεὸς τῷ Ἰάφεθ], the _Vulgate_ [_dilatet Deus Japhet_], and _Onkelos_) יַפְתְּ must be derived from פתה in its primary signification, "to be wide, large," in which it is found in Prov. xx. 19 (where שפתיו [Pg 39] is accusative denoting the place), and which signification is the common one in Aramaic. But they then again disagree, inasmuch as some think of a local extension: God shall give to Japheth a numerous posterity, which shall take possession of extended territories; while others find here expressed the idea of general prosperity: God shall prosper Japheth, shall bring him into a free and unstraitened position.

Both of these views partake of alike mistake from regarding the words _per se_, and as disconnected from the following announcement of Japheth's dwelling in the tents of Shem. It must also be objected to them, that in the case of Shem, only one feature of the blessing is pointed out, viz., that God will be to him Jehovah, _his_ God; and so, likewise, only one feature of the curse in the case of Ham. When those words are isolated, separated from what follows, and understood of extension, this difficulty arises, that Ham enjoys this extension in common with Japheth, as is shown by a glance at Gen. x. If, on the other hand, we understand them as expressive of prosperity (according to _Hofmann_: "general prosperity in the affairs of outward life"), this explanation is destitute of a sufficient foundation, and there is nothing reported in the sequel regarding the fulfilment of such a promise. To this we must further add, that the verb יפת is, on account of its immediate nearness to the proper name, too little expressive, and that, hence, we must expect to find its meaning more fully brought out in what follows.

But if it be acknowledged that the extension appears here as a blessing, in so far only as it leads to the dwelling in the tents of Shem, mentioned in the subsequent clause of the verse, and that the blessing can consist in nothing else, there is then no essential difference betwixt the two interpretations. But we decide in favour of the _latter_ view, because the corresponding verb הרחיב, "to make wide, to enlarge," when construed with ל, is always used in the signification: "to bring into a free, unstraitened, easy, happy position." (See, _e.g._, Gen. xxvi. 22; Ps. iv. 2; Prov. xviii. 16; 2 Sam. xxii. 20.) Even when followed by an accusative, the verb is found with this signification in Deut. xxxiii. 20: "Blessed be He that enlargeth Gad." (In this passage, too, the word has been understood as denoting extension; and Deut. xii. 20, xix. 8, have been appealed to in support of the opinion; but this appeal is inadmissible, because [Pg 40] extension of the borders is the thing which is there spoken of. The allusion to the signification of the name _Gad_ = good luck [Gen. xxx. 11: "And Leah said, For good luck;[5] and she called his name Gad"], is favourable to our view, as well as the circumstance, that in this case the subsequent words are only an expansion of the general thought, and more closely determine the happiness. Jehovah, who enlarges Gad, according to the words which follow, "He dwelleth like a lion, and teareth the arm with the crown of the head," is contrasted with the enemies who wish to drive him into a strait. If room be made for him, he becomes happy, as it were, by enlargement.) To understand יַפְתְּ of prosperity and happiness, is countenanced also by the consideration that, in such circumstances, the name Japheth appears much more appropriate in the mouth of Noah, by whom it was uttered at a time when extension could be but little thought of, and that it corresponds much better with the name Shem.

Elohim is to enlarge Japheth. Elohim here stands in strict contrast with Jehovah, the God of Shem. It is only by dwelling in the tents of Shem, that Japheth passes over into the territory of Jehovah,--up to that time, he belongs to the territory of Elohim. But Elohim leads him to Jehovah. It is a contrast in all respects similar to that which we have in Gen. xiv., where, in verse 19, Melchizedek speaks of "the most high God," whose priest he is, according to verse 20; while Abraham, on the contrary, speaks, in verse 22, of "Jehovah the most high God."

There is a difference of opinion regarding the determination of the subject in the second clause of the verse: "and he shall dwell in the tents of Shem." According to a very ancient interpretation, Elohim is to be supplied as such; from which the following sense would be obtained: "God shall indeed enlarge and prosper Japheth, but He shall dwell in the tents of Shem." [Pg 41] The inferior blessing of Japheth would thus be contrasted with the superior one of Shem, among whose posterity God should, by His gracious presence, glorify Himself,--first in the tabernacle, then in the temple, and lastly, should, in the highest sense, dwell by the incarnation of His Son. Thus _Onkelos_: "God shall extend Japheth, and His Shechinah shall dwell in the tents of Shem." The ancient book _Breshith Rabba_ remarks on this passage: "The Shechinah dwells only in the tents of Shem." (See _Schöttgen_, _de Messia_, p. 441.) _Theodoret_ also (Interrog. 58 in Genesin) advances this explanation, and ably brings out this sense. It has of late been again defended by _Hofmann_ and _Baumgarten_. But against this view there are decisive arguments, which show that Japheth alone can be the subject. To mention only a few:--It cannot be doubted that it is on purpose that Noah, when speaking of Shem, has chosen the name Jehovah, and that, as soon as he comes to Japheth, he makes use of the name Elohim. We cannot, therefore, suppose that here, where, according to this interpretation, he would just touch upon the essential point in the peculiar relation of Jehovah to the descendants of Shem--the Israelites, he should have made use of the general name of Elohim, as in the case of Japheth. The subject--Jehovah--could not in this case have been omitted before ישכן. _Further_,--By such an interpretation we are involved in inextricable difficulties as regards the last clause of the verse. The words, "And Canaan shall be a servant to them," can neither be referred to Shem alone--for, in that case, they would be an useless repetition, as in ver. 25 Canaan had been doomed to be a servant to _his brethren_--nor can they be referred to Shem and Japheth at the same time; the analogy of the למו in the preceding verse, where the plural referred to the plurality represented by the one Shem, forbids this. If, then, the last clause can refer to Japheth only, the clause in which the dwelling in the tents of Shem is spoken of, must likewise be referred to Japheth. To these arguments we may _further_ add, that there is something altogether strange in the expression: "God shall dwell in the tents of Shem." There is, in Holy Scripture, frequent mention of God's dwelling in His tabernacle, on His holy hill, in Zion, in the midst of the children of Israel. Believers also are said to dwell in the tabernacle or temple of God; but nowhere is [Pg 42] God spoken of as dwelling in the tents of Israel. _Further_,--If we refer the second clause to Shem, the first, in its detached position, would be too general, too indefinite, and too loose to admit of the blessing of Japheth being concluded with it. We must not, moreover, lose sight of the consideration, that when we refer the second clause also to Japheth, there springs up a beautiful connection between the relation of Shem and Japheth to each other in the present, and during their future progress. As the reaction against the corruption of Ham had originated with Shem, and Japheth had only joined him in it; so in future also, the real home of piety and salvation will be with Shem, to whom Japheth, in the felt need of salvation, shall come near. _Finally_,--The analogy of the promise made to the Patriarch, according to which all the nations of the earth shall be blessed by the seed of Abraham, is in favour of our referring the second clause to Japheth. And if the Lord, alluding to our passage, says, in Luke xvi. 9, "Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations" (σκηνή = אהל), He expresses the view which we are now defending. For, in that passage, it is not God who receives, but man: they who, by their prayers, are more advanced, come to the help of those who have made less progress; those who have already attained to the enjoyment of salvation, make them partakers who stand in need of salvation.

Of those who correctly consider Japheth to be the subject, several (_J. D. Michaelis_, _Vater_, _Gesenius_, _Winer_, _Knobel_) give the translation: "and he shall dwell in renowned habitations." But it is quite evident that this sense is admissible only as a secondary one: as such, we must indeed admit it in a context in which the appellative signification of the proper names is never lost sight of. That שם is here, however, primarily a proper name, is shown by the preceding verse.

The translation, "Japheth shall dwell in the tents of Shem," is, then, the correct one. But now the question is,--How are these words to be understood? According to the views of many interpreters, it is intimated by Japheth's dwelling in the tents of Shem, that the true religion would be preserved among the posterity of Shem, and would pass over from them to the descendants of Japheth, who should be received into the community [Pg 43] of the worshippers of the true God. So _Jonathan_ explained its meaning: "The Lord shall make glorious the end of Japheth; his sons shall be proselytes, and shall dwell in the schools of Shem." So also _Jerome_: "Since it is said, And he shall dwell in the tents of _Shem_, this is a prophecy concerning us, who, after the rejection of Israel, enjoy the instruction and knowledge of the Scriptures." _Augustine_ also (_c. Faustum_ xii. 24) understands by the tents of Shem, "the churches which the apostles, the sons of the prophets, have built up."

But although this explanation be, in the main, correct, it cannot, per se, satisfy us. It must be reconciled with that other explanation given by _Bochart_ (_Phaleg._ iii. 1 c. 147 sqq.), _Calmet_, _Clericus_, and others, according to which the passage is to be understood literally, as foretelling that the posterity of Japheth should, at some future time, gain possession of the country belonging to the descendants of Shem, and should reduce them to subjection.

The phrase, "and they dwelt in their tents," is, in 1 Chron. v. 10, used to express the relation of conquerors and conquered. There is no parallel passage which could indubitably prove that "dwelling in the tents of some one" could ever, by itself, denote spiritual communion with him. If Shem had come to Japheth with the announcement of salvation only, it is not likely that a dwelling of Japheth in the tents of Shem would have been spoken of. Even the last clause of the verse--"and Canaan shall be a servant to them"--when compared with the preceding verse, according to which Canaan is, in the first place, to be Shem's servant only, supposes that Japheth will step beyond his borders, and will invade the territory naturally belonging to Shem. If Japheth assume the dominion of Shem over Canaan, he must then dwell in the tents of Shem in a sense different from the merely spiritual one. _Finally_--Even in other passages of the Pentateuch, an invasion of Shem's territory by Japheth is foretold. In Num. xxiv. 24, Balaam says: "And ships shall come from the coast of Chittim and shall afflict Asshur, and shall afflict Eber, and he also shall perish." "We have here (compare my monography on Balaam) the announcement of a future conquest of the Asiatic kingdoms by nations from Europe, such as was historically realized in the Asiatic dominion of the Greeks and Romans."

[Pg 44]

On the other hand, however, it must not by any means be supposed that Noah should, in favour of Japheth, have weakened the power of the brilliant promise given to Shem by the announcement of such a sad event; for it is evidently his intention to exalt Shem above his brethren, as highly as he had excelled them both in his piety towards his father.

The difficulties which stand in the way of either explanation are easily removed by the following consideration. The occupation of the land of Shem by Japheth is the condition of Japheth's dwelling in the tents of Shem. Why this dwelling is a blessing to Japheth--"God shall enlarge Japheth, and he shall dwell," etc.--appears from what precedes, according to which, God reveals Himself to Shem as Jehovah, and becomes _his_ God. To be received into the fellowship of Jehovah--to find Him in the tents of Shem--constitutes the blessing promised to Japheth. But if such be the case, there can be no more room for speaking of an announcement of any event adverse to Shem. Underneath the adversity, joy is hidden. It will here be fulfilled in its highest sense, that the conquered give laws to the conquerors.

"And Canaan shall be a servant to them." The servitude of Canaan was completed by Japheth, among whose sons (Gen. x. 2) Madai also appears; so that even the Medo-Persian kingdom is one of Japheth's. Phœnicia was completely overthrown by him. Haughty Tyrus fell to the ground. Zech. ix. 3, 4, when announcing the Greek dominion (compare ver. 13), says: "And Tyrus did build herself a stronghold, and heaped up silver like dust, and fine gold as the mire of the streets. Behold, the Lord will cast her out, and He will smite her power in the sea, and she shall be devoured with fire."

The objection raised by _Tuch_ and _Hofmann_, that the Greeks and Romans made Shem also their servant, is, after what has been remarked, destitute of all weight, inasmuch as the servitude then had reference only to the lower territory. Shem and Judah were not injured in that which, in ver. 26, had been pointed at as their chief and peculiar good. On the contrary, it shone out, on that occasion, in its highest glory. Canaan, however, lost that upon which he set the highest value. In the case of Canaan, the servitude was the consequence of the curse; but in the case of Shem, the outward servitude was a consequence of [Pg 45] the blessing, the most emphatic verification of the words: "Blessed be Jehovah, the God of Shem."

It must indeed fill us with adoring wonder when we see how clearly and distinctly the outlines of the world's history, as well as of the history of Salvation, are here traced. "This," says _Calvin_, "is indeed a support to our faith of no common strength, that the calling of the Gentiles was not only predestined in God's eternal decree, but also publicly proclaimed by the mouth of the Patriarch; so that we are not required to believe that by a sudden and fortuitous event merely, the inheritance of eternal life was proclaimed to all men in common."

It is not a matter of _chance_ that this prophecy was given immediately after the deluge, which stands out as so great an event in the history of the fallen human race,--the first event, indeed, subsequent to the fall, with which the _Protevangelium_ was connected. A new period begins with the calling of Abraham, and in it we obtain another link in the chain of the prophecies,--a link which fits as exactly into that which is now under consideration, as did this into the _Protevangelium_. The import of this prophecy is: "The kingdom of God shall be established in Shem, and Japheth shall be received into its community."--The meaning of the prophecy which is now to engage our attention is: "By the posterity of the Patriarchs all the nations of the earth shall be blessed." The promise to the Patriarchs differs, however, from the prophecy upon which we have just commented, not only in the natural progress--that from among the descendants of Shem a narrower circle is separated--but in this circumstance also, that in the former the blessing is extended to all the nations of the earth, while in the latter Ham is passed over in silence. This difference, however, has its main foundation in the historical circumstances of the latter prophecy; although, it is true, the complete silence which is observed regarding him, calls forth apprehensions about his being less susceptible of salvation, or, at least, of his not occupying any prominent position in the development of the kingdom of God. Here, where the object was to punish Ham for his wickedness, not the prosperous, but the adverse events impending upon him in his posterity, are brought prominently out; while, on the other hand, to Shem and Japheth blessings alone are foretold.

Footnote 1: The object of this event, as pointed out by _Calvin_, viz., that God intended to give to all coming ages, in the person of Noah, a warning and an exhortation to temperance, would likewise be frustrated by this unwarrantable apology.

Footnote 2: The reverse is the case with reference to Aram, which is essentially a lowland, while these critics would have us to believe that it means "highland." (Compare _Baur_ on Amos, S. 229.)

Footnote 3: _Bochart_ remarks: "He cursed the guilty one in his own person, because the source and nourishment of evil is in man himself. But, rejoiced at Shem's piety, he rather blessed the Lord, because he knew that God is the Author of everything which is good."

Footnote 4: With reference to the difference between these two names, compare the disquisitions in the author's "_Genuineness of the Pent._," vol. i. p. 213 ff.

Footnote 5: Our English authorized version translates the first clause of this verse thus: "And Leah said, A troop cometh,"--a rendering which cannot be objected to on etymological grounds, and which receives some support from Gen. xlix. 19. The ancient versions, however, are quite unanimous in assigning to the גד in בגד the signification of "fortune," "good luck;" and render it either: "in or for good luck;" "luckily," "happily" (so the LXX. et Vulg.), or, following _Onkelos_ and the Mazorets: "good luck has come."--(Tr.)

[Pg 46]

THE PROMISE TO THE PATRIARCHS.

A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. _Luther_ says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake everything, and then God will give him everything.

Gen. xii. 1. "_And the Lord said unto Abraham, Get thee out of thy country, and from thy hone, and from thy father's house, into a land that I will show thee._ Ver. 2. _And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing._ Ver. 3. _And I will bless them that bless thee, and him who curseth thee I will curse: and in thee all the families of the earth shall be blessed._"

"_Into a land that I will show thee._" From what follows, it appears that, in the very same revelation, the country was afterwards _more definitely_ pointed out; for Abraham, without having received any new revelation, goes to Canaan, For the sake of brevity, the writer gives the details only afterwards, when he has occasion to report how they were carried out. The land which God will show to Abraham, stands contrasted with that in which he is at home,--in which he and his whole being had taken root. This contrast points out the greatness of the sacrifice which God demands of Abraham. With a like intent we have the accumulation of expressions--"out of thy land," etc.--corresponding to a similar one when the command was given to sacrifice Isaac (Gen. xxii. 2), and forming the condition of the promise which follows. This promise is intended to make the sacrifice a light thing to Abraham, by pointing out what he is to receive if he give up everything which stands in the way of his living to God. A similar call comes to all who feel impelled to renounce the world in order to serve God. This call to Abraham is peculiar only as to its form; as to its essence, it is ever repeating itself. This will appear the more distinctly, when we inquire into the true reason of the _outward_ separation here demanded of [Pg 47] Abraham. It can be Intended only as a means of the internal separation. In the circle in which he lived, sin had already made a mighty progress, as appears from Josh. xxiv. 2,--a passage which shows us that idolatry had already made its way into the family of Abraham. In order to withdraw him from the influences of this corruption, Abraham is removed from the circle in which he had grown up, and in which he had hitherto moved. That the special thing here demanded is only the result of the general duty of renunciation and self-denial, which is here, in Abraham, laid upon the whole Church, appears from the circumstance, that the promise was renewed at a subsequent period, when, with a willing heart, he had offered up his son Isaac as a spiritual sacrifice to his God. The carnal, ungodly love to Isaac is thus placed on a level with the attachment to the land, etc., which came betwixt him and his God. The general idea, that self-renunciation lies at the foundation, is brought out in Psalm xlv. 11.

The words, "_And thou shalt be a blessing_," imply more than the words, "I will bless thee:" they are intentionally placed in the centre of the whole promise. Abraham shall, as it were, be an embodied blessing--himself blessed, and the cause of blessing to all those who bless him--to all the generations of the earth who shall, at some future period, enter into this loving and grateful relation to him. On the ground of Abraham's self-denial, and unreserved surrender, blessing is poured out _upon him_, blessing also _on his account_ and _through him_. The blessing connected with him begins with himself, and extends over all the families of the earth.

"_And I will bless them that bless thee, and him that curseth thee I will curse._ The blessing is based upon the turning to Him who has appointed Abraham for a blessing, as we may learn from the example of Melchizedek, Gen. xiv. 19. They who bless are themselves not far from the kingdom of God; blessing, therefore, is the preparatory step towards being blessed. (Compare Matt. x. 40-42.)

"_And in thee shall all the families of the earth be blessed._" _Luther_ says: "Now there follows the right promise, which ought to be written in golden letters, and proclaimed in all lands, and for which we ought to praise and glorify."

The promise stands here in close connection with the Mosaic [Pg 48] history of the creation. According to that, man, as such, bears upon him the impress of the divine image. Gen. i. 26, and is the depository of the divine breath. Gen. ii. 7. From such a beginning, we cannot conceive of any limitation of salvation which is not, at the same time, a means of its universal extension. It must therefore be in entire accordance with the nature of the thing, that even here, where the setting apart of a particular chosen race takes its rise, there should be an intimation of its universally comprehensive object. There is, in the circumstance of _families_ being spoken of, a distinct reference to the history of creation; משפחה everywhere corresponds exactly with our word "family." It is everywhere used only of the subdivisions in the greater body of the nation or tribe. The expression, then, points to the higher unity of the whole human race, as it has its foundation in the fact that all partake in common of the divine image.

The announcement of the blessing in this passage leads us back to the curse pronounced in consequence of sin, Gen. iii. 17: "Cursed is the ground (_Adamah_) for thy sake." (Compare Gen. v. 29.) This curse is, at some future time, to be abolished by Abraham. We can account for the mention of the families of the "Adamah" only by supposing that a reference to this passage was fully intended; for it was just the "Adamah" (primarily, "land") which had there been designated as the object of the curse.

In announcing that all the families shall be blessed in Abraham, the writer refers also to the judgment described in Gen. xi., by which the family of mankind,--which, according to the intention of God, ought to have been united,--was dispersed and separated. When viewed in this connection, we expect that the blessing will manifest itself in the healing of the deep wound inflicted upon mankind, in the re-establishment of the lost unity, and in the gathering again of the scattered human race around Abraham as their centre.

Beyond this, no other disclosure about the nature of this salvation is given. But that it consisted essentially in the union with God accomplished through the medium of Abraham, and that everything else could be viewed as emanating only from this source, was implied simply in the circumstance, that all the blessing which Abraham enjoyed for himself had its origin in [Pg 49] this, that he could call God _his God_; just as, in Gen. ix., it had been declared as the blessing of Shem, that Jehovah should be his God, and as the blessing of Japheth, that he was called to become a partaker of this blessing. The blessings which were either bestowed upon or promised to the Patriarchs and their descendants, had for their object the advancement of knowledge and the practice of true religion, and had been bestowed or promised only under this condition (compare Gen. xvii. 1, xvii. 17-19, xxii. 16-18, xxvi. 5); they could not hence expect anything else than that their posterity would, in so far, be the cause of the salvation of the heathen nations, that the latter should, by means of the former, be made partakers of the blessings of true religion.

With regard to the manner in which this blessing was to come to the Gentiles, no intimation was given by the words themselves. The person of the Redeemer is not yet brought before us in them; the indication of that was reserved for a later stage in the progress of revelation.[1]

The last clause of ver. 3 cannot, by any means, take away from the import of the preceding one; the announcement of the blessing which, through Abraham, is to come upon all the families of the earth, does not repeal the foregoing one, according to which all shall be cursed who curse him. This view is confirmed by an allusion to this announcement in Zech. xiv. 16-19, where the words, "the families of the earth," must be regarded as a quotation. In ver. 16, the prophet says that _all the Gentiles_ shall go up to Jerusalem to celebrate the Feast of Tabernacles; but then, in vers. 17-19, he intimates the punishment of those who should refuse to go up. _Luther_ says: "If you wish to [Pg 50] comprehend in a few words the history of the Church from the time of Abraham down to our days, then consider diligently these four verses. For in them you will find the blessing; but you will see also, that those who curse the Church are cursed, in turn, by God; so that they must perish, while the eternal seed of the Church stands unmoved and unshaken. For which reason, this text agrees with the first promise given in Paradise, concerning the seed which is to bruise the serpent's head. For the Church is not without enemies, but is assailed and harassed so that she groans under it; but yet, by this seed, she is invincible, and shall at length be victorious, and triumphant over all her enemies, in eternity."

References to this fundamental prophecy are found in other parts of the Old Testament, besides the passage just quoted from Zechariah. In the 28th verse of Ps. xxii., which was written by David, it is said: "All the ends of the world shall remember, and turn unto the Lord; and all the _families_ of the Gentiles shall worship before Thee." The realization of the blessing announced in Genesis, to all the families of the earth, appears in this psalm as being connected with the wonderful deliverance of the just. Another reference is in Ps. lxxii., which was written by Solomon. In ver. 17 of this psalm it is said of Solomon's great Antitype: "And they shall bless themselves in Him, all nations shall bless Him." In these words the realization of the Abrahamitic blessing is distinctly connected with the person of the Redeemer.

Among the New Testament references, the most remarkable is in John viii. There, in ver. 53, the Jews say to Christ: "Art thou greater than our father Abraham, which is dead? Whom makest thou thyself?" Jesus, in ver. 56, answers: "Your father Abraham rejoiced to see My day; and he saw it, and was glad," In ver. 57 the Jews reply: "Thou art not yet fifty years old, and hast thou seen Abraham?" In ver. 58 Jesus thus says to them: "Verily, verily, I say unto you, Before Abraham was, I am."

Let us here, in the first place, consider only the declaration of Jesus, that Abraham rejoiced to see His day, and was glad. It is altogether out of the question to think of any such explanation of this as the one given by _Lücke_, after the example of _Lampe_ namely: "that Abraham, in the heavenly life, as a blessed [Pg 51] spirit with God, saw the day of the Lord, and in heaven rejoiced in the fulfilment." For it is the custom of Jesus to argue with the Jews from _Scripture_; and He cannot, therefore, here be appealing to an assumed fact which could not be proved from it. The answer of the Jews, in ver. 57, is likewise opposed to such an explanation, inasmuch as it proceeds from a supposition which Jesus had acknowledged to be true, namely, that the question at issue was a meeting of Christ with Abraham not mentioned in history; and in ver. 58 Christ sets aside their argument, "Thou art not yet fifty years old." But _Lücke_ must himself bear testimony against his own interpretation, inasmuch as, according to it, he is obliged to speak of "the very foolish question of the adversaries."[2]

Jesus saw Abraham, and Abraham saw Jesus. Not the person, but the day of Christ, was future to Abraham. And this can be explained only by Jesus' being concealed behind Jehovah who appeared to him, and gave him the promise, that in him and his seed all the nations of the earth should be blessed. This blessing of all the families of the earth is the day of Jehovah,--the day when He will be glorified on the earth.

The key to the right understanding of this is furnished by the doctrine of the Angel of the Lord, which meets us as early as in Genesis. From the passages in which, at the appearances and revelations of Jehovah, the mediation of the Angel is expressly mentioned, we infer that it (the mediation) took place even when Jehovah by Himself is spoken of; and the more so, since, even in the former series of passages, the simple name of Jehovah is commonly varied by that of the Angel of Jehovah. The Evangelist John's whole doctrine of the _Logos_ points to the personal identity of Jesus with the Angel of the Lord. Not less so does the passage, John xii. 41; and there is unquestionably a purpose which cannot be misunderstood in the fact, that, throughout the discourses of Jesus, as reported by John, the declaration that God _sent_ Him occurs with such frequency and regularity. But we can scarcely conceive of any other purpose than that of marking out Jesus as the Angel or Messenger of Jehovah spoken of in the writings of the Old Testament. Compare, _e.g._, xii. 44, [Pg 52] 45: "Jesus cried and said, He that believeth on Me, believeth not on Me, but on Him that _sent_ Me; and he that seeth Me, seeth Him that _sent_ Me." So also iv. 34, v. 23, 24, 30, 37, vi. 38-40, vii. 16, 28, 33, viii. 16, 18, 26, 29, ix. 4, xii. 49, xiii. 20, xiv. 24, xv. 21, xvi. 5.

Let us now, in addition, turn to the words, "Abraham rejoiced to see (literally, that he might see) My day." It cannot be liable to any doubt, that these words express the heartfelt, joyful desire of Abraham to see that day, and that _Bengel_ correctly explains it by the words: _gestivit cum desiderio_. It is true, ἀγαλλιάομαι signifies, by itself, only "to rejoice;" but it has added to it the idea of joyful desire by its being connected with ἵνα. The words now under consideration are expressive of Abraham's joy and longing in the spirit for the manifestation of the day of Jehovah and of Christ, while those in the last clause of the verse express the gratification of this longing, which was produced by his receiving the promise that all the families of the earth should be blessed.

The ardent desire of Abraham to see the day of Christ implies that he already _knew_ Christ, which can be the case only on the supposition of Christ's concealment in Jehovah. This longing desire is not expressly mentioned in Genesis, but it is most intimately connected with all living faith, and must necessarily precede such divine communications. The seed of the divine promises is everywhere sown only in a well prepared soil. That the promise in 2 Sam. vii. was to David, in like manner, a gratification of his anxious desire--an answer to prayer--we are not, it is true, expressly told in the historical record; and yet, that it was so, is evident from the words of Ps. xxi. 3: "Thou hast given him his heart's desire, and hast not withholden the request of his lips." There is here, then, express mention made of that which is a matter of course, and which forms the necessary condition of that which was reported in Genesis.

We are furnished by the Book of Genesis itself with the right explanation of what is meant by the day of Christ, about which interpreters have so frequently erred. It is not the time of His first appearing, but, in accordance with the New Testament mode of expression (_e.g._, Phil. i. 10), the time of His glorification. The day of Christ is the time when the promise, "In thee shall all the families of the earth be blessed," shall be fulfilled.

[Pg 53]

Peter quotes this promise in Acts iii. 25, 26. Among the families of the earth he enumerates, first and chiefly, the people of the Old Testament dispensation; and he does so with perfect propriety, since there is no warrant whatever for limiting it to the Gentiles.

Paul probably refers to this promise when, in Rom. iv. 13, he speaks of a promise given to Abraham and his seed that he should be the heir of the world. A blessing imparted to the whole world is a spiritual victory obtained over the world. The world is, in a spiritual sense, conquered by Abraham and his seed. Express references are found in Gal. iii. 8, 14, 16.

The same promise is repeated to Abraham in Gen. xviii. 18. Instead of the משפחות האדמה (the families of the earth), the גויי הארץ (the nations of the earth) are there mentioned; the family-connection is lost sight of, and the comprehensiveness only--the catholic character of the blessing--is prominently brought out. This promise is a third time repeated to Abraham in chap. xxii. 18, on a very appropriate occasion, even that on which, by his endurance of the greatest trial, and by his willingness to sacrifice to God even what was dearest to him, he had proved himself a worthy heir of it. It is certainly not a matter of mere accident that this promise is just three times given to Abraham. There is in this a correspondence with the three individuals to whom the same promise is addressed. Abraham, however, as the first of them, and as the father of the faithful, could not be put on the same footing with the others. Instead of "in thee," or "by thee" (בך), we read in xxii. 18, "in" or "by thy seed" (בזרעך). The same promise is confirmed to Isaac in chap. xxvi. 14, and it is transferred to Jacob in chap. xxviii. 14. But while, in the first and second passages, it is said, "by thee," and in the third and fourth, "by thy seed," we read, in the passage last mentioned, "by thee and thy seed." This evidently shows that, in those passages where we find "by thee" standing alone, we are not at liberty to explain it as meaning simply: "by thy seed." It is not only the seed of Abraham, but Abraham himself also, who is to be the medium of blessing to the nations, as the foundation-stone of the large building of the Church of God, as the father of our Lord Jesus Christ according to the flesh, and as the father of all believers.

There is a deep reason for the fact that, wherever the posterity [Pg 54] of the Patriarchs are spoken of as the instruments of blessing, the singular is always used. This circumstance is pointed out by Paul in Gal. iii. 16. The Apostle does not in the least think of maintaining that, by זרע "seed," only a single individual could be signified. Such an opinion, no one who understood Hebrew could for a moment entertain; and Rom. iv. 13 shows that Paul was indeed very far from doing so. The further development of the promise (which took place within the limits of Genesis itself, in chap. xlix. 10), as well as its fulfilment (it is, indeed, with reference to the promise now under consideration that the lineal descent of Christ from Abraham is established at the commencement of Matthew's Gospel), showed that the real cause of the salvation bestowed upon the Gentiles was not the seed of Abraham as a whole, but one from among them, or rather He, in whom this whole posterity was comprehended and concentrated. Now, all to which Paul intends to draw our attention is the fact, that the Lord, who, when He gave the promise, had already in view its fulfilment which He had Himself to accomplish, did not unintentionally choose an expression which, besides the comprehensive meaning which would most naturally suggest itself to the Patriarchs, admitted also of the more restricted one which was confirmed by the fulfilment. In the _Protevangelium_, and in the promise of the Prophet in Deut. xviii., we have a case quite analogous to this; and in 2 Sam. vii. there is likewise a case which is, to a certain extent, parallel.

In two passages out of the five--in chap. xxii. 18 and xxvi. 4--the Hithpael of the verb ברך instead of the Niphal is found. We meet with it also again in the derived passage in Ps. lxxii. 17, where it is said of the great King to come, "And they shall bless themselves in Him, all nations shall bless Him." In xxii. 18 and xxvi. 4, we shall be allowed to translate only thus: "They shall bless themselves in thy seed." For the Hithpael of ברך always signifies "to bless oneself;" and the person from whom the blessing is derived (Isa. lxv. 16; Jer. iv. 2), or whose blessing is desired, is connected with it by means of the preposition ב. (Compare Gen. xlviii. 20: "In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh.") From the nature of the case, it is evident that only the latter can be meant here. This is shown also by the derived passage [Pg 55] in Ps. lxxii. 17, where the words, "they shall bless themselves in Him," are explained by the subsequent expression, "they shall bless Him."

But it is certainly not accidental that the Hithpael is on both sides inclosed by the Niphal, and that the latter stands not only twice at the beginning, but also at the end. Hence we are not at liberty to force upon the Hithpael the signification of the Niphal; but the passages in which the Hithpael occurs must be supplemented from the real fundamental passages. "To bless oneself _in_" is the preparatory step to being "blessed _by_." The acknowledgment of the blessing calls forth the wish to be a partaker of it. (Compare Isa. xlv. 14, where, in consequence of the rich blessings poured out upon Israel, the nations make the request to be received among them.) Oftentimes in the Psalms utterance is given to the expectation that, through the blessing resting on the people of God, the Gentiles will be allowed to seek communion in it. (See my Commentary on Ps. vol. iii. p. lxxvii.) But especially in Ps. lxxii. does it clearly appear how "blessing oneself in" is connected with "being blessed by." The very same people who bless themselves in the glorious King to come, hasten to Him to partake in the fulness of the blessings which He dispenses. He has dominion from sea to sea; they that dwell in the wilderness bow before Him; all kings worship Him; all nations serve Him.

Several commentators (_Clericus_, _Gesenius_, _de Wette_, _Maurer_, _Knobel_, and, in substance, _Hofmann_ also) attempt to explain the fundamental passage by the derived ones, and force upon Niphal the signification of Hithpael; so that the sense would be only that a great and, as it were, proverbial happiness and prosperity belonged to Abraham: "Holding up this name as a pattern, most of the eastern nations will comprehend all blessings in these or similar words: 'God bless thee as He blessed Abraham.'" But this explanation is, according to the _usus loquendi_, incorrect, inasmuch as the Niphal is used only in the signification "to be blessed," and never means "to bless oneself," or "to have or find one's blessing in something." To a difference in the significations of the Niphal and the Hithpael, we are led also by the circumstance that the Hithpael is connected only with the seed--"they shall bless themselves in thy seed,"--and the Niphal only with the person of the Patriarch: [Pg 56] "they shall be blessed in thee," and "in thee and thy seed." The Patriarchs themselves are the source of blessing, but, if these nations _blessed themselves_, they wish for themselves the blessing of their descendants exhibited before their eyes. The reference in Zech. xiv. 17, 18 to the promise made to the Patriarchs presupposes the Messianic character, and the passive signification of נברכו. In like manner, all the quotations of it in the New Testament rest on the passive signification. It is from this view of it that the Lord says that Abraham saw His day; that, in Rom. iv. 13, Paul finds, in this promise, the prophecy of His conquering the world; and that, in Gal. iii. 14, he speaks of the blessing of Abraham upon the Gentiles through Christ Jesus. Gal. iii. 8 and Acts iii. 25 render נברכו by ἐνευλογηθήσονται. The explanation, "they shall wish prosperity or happiness to each other," is destructive of the gradation, so evident in the fundamental passage,--blessing _for_, _on account of_, and _by_ Abraham; it cannot account for the constant, solemn repetition of this proclamation which everywhere appears as the _acme_ of the promises given to the Patriarch; it destroys the correspondence existing between this blessing upon all the families of the earth, and the curse which, after the fall, was inflicted upon the earth; it does away with the contrast, so clearly marked, between the union of the families of the earth effected by the blessing, and their dispersion, narrated in chap. xi.; it demolishes the connection existing between the prophecy of Japheth's dwelling in the tents of Shem (ix. 27), on the one hand, and the Ruler proceeding from Judah, to whom shall be the obedience of the nations (xlix. 10), on the other; and it severs all the necessary connecting links which unite these prophecies with one another.

Another attempt to deprive this promise of its Messianic character--that, namely, made by _Bertholdt_ (_de ortu theol. Vet. Hebr._ p. 102) and others, who would have us to understand, by the families and nations of the earth, the Canaanitish nations--does not require any minute examination, as the weakness of these productions of rationalistic tendency are so glaringly manifest.

Footnote 1: _Herder_ says, in his _Briefe das Studium der Theol._ betr. ii. S. 278: "If, in Abraham's descendants, all the nations of the earth were to be blessed, Abraham might and should have conceived of this blessing in all its generality, so that everything whereby his nation deserved well of the nations of the earth, was implied in it. If, then, Christ also belongs to the number of those noble individuals who deserved so well, the blessing refers to Him, not _indirectly_, but _directly_; and if Christ be the chief of all this number, it then most directly, and in preference to all others, refers to Him;--although, in this germ, Abraham did not distinctly perceive His person, did not, nor could, except by special revelation, in this bud, so plainly discover the full growth of His merits."

Footnote 2: Even in this he was preceded by _Lampe_, who remarks: "Christ had spoken of seeing the day; the Jews speak about seeing the person. He had spoken of Abraham's seeing; they speak of Christ's seeing."

[Pg 57]

THE BLESSING OF JACOB UPON JUDAH. (Gen. xlix. 8-10.)

Ver. 8. "_Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father._ Ver. 9. _A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up?_ Ver. 10. _The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere._"

Thus does dying Jacob, in announcing "what shall befall his sons in the end of the days" (ver. 1), speak to Judah, after having dismissed those of his sons to whom, in the name of the Lord, he must tell hard things--things which did not, however, exclude them from the salvation common to all of them (ver. 28), although their shadow made the light of Judah shine so much the more brightly.[1]

In ver. 8 everything depends upon a right determination of the meaning of the name Judah. Being formed from the Future in Hophal, it signifies: "He (viz., God) shall be praised." This explanation rests upon Gen. xxix. 35, where Leah, after the birth of Judah, says, "Now will I praise the Lord;" and then follow the words: "therefore she called his name Judah." It rests likewise on the common use of the verb ידה, the Hiphil of which is, according to _Maurer_, almost constantly used of "praising God," and is, as it were, set apart and sanctified for that purpose. After having enumerated a multitude of passages, _Gesenius_ says, in his _Thesaurus_: "In all these passages it refers [Pg 58] to the praise of God, and it is only rarely (Gen. xlix. 8 compared with Job xl. 14) that it refers to the praise of men." Even these few exceptions are such only in appearance. In Job xl. 14, he whom God will praise is not an ordinary man, but a _god-man_. By the subsequent words in Gen. xlix. 8, "Before thee shall bow down," something divine is ascribed to Judah; we need not therefore be astonished that, by the word יודוך, he is raised above the merely human standing. They only who do not know the Lion of the tribe of Judah, have any reason to explain away, by a forced exposition, the slight allusion to a superhuman dignity of the tribe of Judah. The greater number of expositors, referring to the subsequent words, "thy brethren shall praise thee," explain the name by the expression, "blessed one." But, even though we should retain the sure explanation which has been given above, the idea now mentioned falls very naturally in with it. He who, in the fullest sense, is a "God's-praise" (_Gottlob_), whose very existence becomes the cause of exclaiming, δόξα τῷ Θεῷ, praise be to God, will assuredly receive praise from the brethren.--"Judah thou" stands (according to Gen. xxvii. 36; Matt. xvi. 18) either for, "Thou art Judah," _i.e._, thou art rightly called so, or, according to Gen. xxiv. 60, for, "Thou Judah," _i.e._, I have something particular to tell thee (compare the emphatic "I" in Gen. xxiv. 27).--On the expression, "Thine hand shall be in the neck of thine enemies," _i.e._, thou shalt put to flight all thine enemies, and press them hard while they are fleeing, compare Exod. xxiii. 27, "I will make all thine enemies (turn their) backs unto thee," and Ps. xviii. 41, where David says, in the name of his family, in which Judah centred, as did Israel in Judah, "Thou hast given me mine enemies (to be) a back." If, however, we inquire how this prophecy was fulfilled, we must not overlook the circumstance that the subjects of it are sinful men, and that, for this reason, God could never give up the right of visiting their iniquity,--a right which has its foundation in His very nature. Three sentences of condemnation precede the blessing upon Judah, and this indicates that Judah too will be weighed in the balance of justice. "The excellency of dignity and the excellency of power," which, in ver. 3, were taken from Reuben, are here adjudged to Judah. The circumstance of his being the first-born could not protect the former against the loss of his privileges; [Pg 59] and just as little will the divine election deliver Judah from a visitation for his sins, although, by that election, the total loss of his privileges is rendered impossible. These two ordinations--the election and the visitation of sin in the elect--stand by the side of each other; and the latter could not be stayed, even at the time when Judah had reached its height in the Lion from out of his tribe; for although the Shepherd was blameless, yet the flock was not so. The ordination of election is, however, far from being thereby darkened; it only shines by a brighter light. Often painful indeed were the defeats which Judah had to sustain; often enough--as during the centuries which elapsed between the destruction of David's kingdom and the coming of Christ--was the promise, "Thy hand shall be in the necks of thine enemies," reversed. But when we behold Judah ever and anon returning and rising to the dignity here bestowed upon him,--when the advance then always keeps equal pace with the preceding depths of humiliation (we need think only of David's time, and compare it with the period of the Judges),--then indeed it appears all the more clearly, that the hand of God is ever active in bringing this promise to a sure and firm fulfilment. In the history of the world there is only one power--that of Judah--in which, notwithstanding all defeats, the promise, "Thy hand shall be in the necks of thine enemies," is ever, after all, fulfilled anew; only one power, the victorious energy of which may indeed be overcome by sleep, but never by death; only one power which can speak as does David in the name of his family in Ps. xviii. 38-40: "I pursue mine enemies and overtake them, I do not return till they are consumed; I crush them, and they cannot rise: they fall under my feet. And Thou girdest me with strength for the war, Thou bowest down those that rise against me."--Luther remarks on this passage: "These promises must be understood in spirit and faith. This may be seen from the history of David, where it often appears as if God had altogether forgotten him, and what He had promised to him. After he had already been elected, he was, for ten years, not able to obtain a fixed place, or residence in the whole kingdom; and when at last he took hold of the reins of government, he fell into great, grievous, heinous sin, and was sore vexed when he had to bear the punishment of it. Therefore these two things--promise and [Pg 60] faith--must always be combined; and it is necessary that a man who has a divine promise know well the art which Paul teaches in Rom. iv. 18, to believe in hope even against hope.--The kingdom of Israel, too, was assailed by so great weakness, and pressed down by so many burdens, that it appeared as if every moment it would fall; and this was especially the case when sin, and punishment in consequence of sin, broke in upon them, as, for instance, after David's adultery with Bathsheba, and oftentimes besides. Yet, even in all such temptations, it always remains, on account of the promise."--It must be carefully observed that the words, "Thy hand shall be in the neck of thine enemies," are placed between, "Thy brethren shall praise thee," and "Before thee shall bow down the sons of thy father," and that, immediately after this, Judah's victorious power against the enemies of God's people is again pointed out. This teaches us that the exalted position which Judah, when compared with his brethren, occupies, rests mainly on this:--that he is their fore-champion in the warfare against the world, and that God has endowed him with conquering power against the enemies of His kingdom. The history of David is best calculated to show and convince us, how closely these two things are connected with each other. That he was called to verify the truth of the promise given to Judah, "Thy hand shall be in the neck of thine enemies," was first seen in his victory over Goliath the Philistine, fore-champion of the world's power. After David's word had been fulfilled, "The Lord who delivered me out of the paw of the lion, and out of the paw of the bear. He will deliver me out of the hand of this Philistine," and the Philistines had fled, seeing that their champion was dead (1 Sam. xvii. 37-51), then also were fulfilled the other words: "Thy brethren shall praise thee, the sons of thy father shall bow before thee." "And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all the cities of Israel, singing and dancing, to meet King Saul, with tabrets, with joy, and with instruments of music. And the women answered one another as they played, and said, Saul has slain his thousands, and David his ten thousands."--And in Sam. xviii. 16, it is said: "But all Israel and Judah _loved_ David, _because_ he went out and came in before them;"--and in 2 Sam. v. 2, when the ten tribes acknowledged [Pg 61] David as their king, they said: "Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel." David would never have succeeded in overcoming the jealousy and envy of the other tribes, unless the promise, "Thy hand shall be in the neck of thine enemies," had been fulfilled in him.--_Before Judah shall how down the sons of his father._ I have already remarked, in my commentary on Rev. xix. 10, that there is very little ground for the common distinction between religious and civil προσκύνησις (bowing down, worship). The true distinction is between that προσκύνησις which is given to God, either directly or indirectly, in those who bear His image, in the representatives of His gifts and offices,--and that προσκύνησις which is exacted apart from, and against God. "The God of Scripture demands to be honoured in those who bear His image, who hold His offices,--in father and mother and old men (Lev. xix. 32), in princes (Exod. xxii. 28), in the office of the judge (Deut. i. 17; Exod. xxi. 6, xxii. 7, 8). It is wicked to refuse this honour, and its natural expression in the bowing of the body, under the pretext, that it is due to _God_ alone. It is to be refused only where there is some danger that, thereby, any independent honour would be ascribed to the mere vessel of the divine glory." In what the προσκύνησις consists, which Judah is to receive from his brethren, we see distinctly from Isa. xlv. 14, where the heathen, at the time of the salvation, fall down before Israel: "Thus saith the Lord, The labour of Egypt and merchandise of Ethiopia, and the Sabeans, men of stature, shall come over unto thee, and be thine: they shall go behind thee; in chains they shall walk; _and they shall fall down before thee, and they shall make supplication unto thee_ (saying). _Only in thee is God, and there is no God else._" The ground of Judah's adoration on the part of his brethren is this:--that God's glory is visibly upon him, that by glorious deeds and victories the seal is impressed upon him: "with us is God" (_Immanuel_). And this found its most glorious fulfilment in the Lion of the tribe of Judah, in Christ, of whom it is said in Phil. ii. 9-11: "Wherefore God has highly exalted Him, and given Him a name which is above every name; that at the name of Jesus every knee should bow, of all those who are in heaven, and on earth, and under the earth; and that every tongue should [Pg 62] confess that Jesus Christ is the Lord, to the glory of God the Father." That, in its final accomplishment, this prophecy referred to Christ, was known to Jacob as certainly as he makes Judah centre in the Shiloh. This Solomon also knew, when, in Ps. lxxii. 11 (compare Ps. xlv. 12), he ascribes to his great Antitype what is here ascribed to Judah: "All kings shall worship Him, and all nations shall serve Him." The consequence of the worship "by kings and nations" is the worshipping "by the sons of the father." Jacob thus transfers to Judah that which Isaac had promised to _him_: "People shall serve thee, and nations shall worship thee: be lord over thy brethren, and thy mother's sons shall worship before thee:" Gen. xxvii. 29.

In ver. 9 Judah is first designated a young lion,--a name which is intended to indicate, that the victorious power ascribed to Judah exists, as yet, only in the _germ_. It required that centuries should pass away before he grew up to be a lion, a full-grown lion. By the long period which thus intervened between the promise and its fulfilment, the divine election is the more strikingly manifested. (Several interpreters have been of opinion that there is no difference between the young lion, the lion, and the full-grown lion. But it is shown by Ezek. xix. 3--"And she brought up one of her גורים, and it became a כפיר, and it learnt to tear prey,"--that גור אריה is a young lion not yet able to catch prey.[2]) In the words, "From the prey, my son, thou art gone up," the _prey_ is the _terminus a quo_: for עלה with מן is always used of the place from which it is gone up (see Josh. iv. 17, x. 9; Song of Sol. iv. 2): the _terminus ad quem_ is the usual abode, as is shown by what follows. The residence of the conqueror and ruler is conceived of as being _elevated_. Joseph, according to Gen. xlvi. 31, goes up to Pharaoh, and in ver. 29 of the same chapter he goes up to meet his father. The expression "to go up" is commonly used of those who come from [Pg 63] other countries to Canaan. But the "going up" in the passage under review implies also the "going down" into the lower regions to seek for prey, just as in Ps. lxviii. 19, where it is said of the Lord, after He had fought for His people, and had been victorious, "Thou hast ascended on high, Thou hast led captivity captive: Thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them." "_To dwell_" means there, that, after having accomplished all this, thou mayest dwell gloriously, and be inaccessible to the vengeance of the conquered, in thy usual place of abode. The sense is the same in the passage before us. Luther is therefore wrong in explaining it thus: "Thou hast risen high, my son, by great victories,"--as are others also who translate it, "From the prey thou growest up." Such a view of this clause would, moreover, break up the connection, and all that follows would appear without preparation.[3]

The words, "He stoopeth down, he croucheth as a lion, and as a full-grown lion; who shall rouse him up?" contain a transition and allusion to what we are subsequently told concerning Shiloh. Even here we are presented with a picture of peace,--a peace, however, which is not to the prejudice of victorious power, as in the case of Issachar (vers. 14, 15), but which, on the contrary, preserves it undiminished. If the promise, "From the prey, my son, thou art gone up," found its first glorious, although only preliminary, fulfilment in the reign of David (compare the enumeration of his victories in 2 Sam. viii.), the words, "He stoopeth down, he coucheth," etc., are the most appropriate inscription for the portal of Solomon's reign. But, in Christ, the pre-eminence in the reign both of war and peace is united.--That לביא is not "the lioness," but only the poetical designation of the lion, appears from just the very passage which is so commonly adduced in support of the former signification, viz., Job iv. 11; for the sons of the lion spoken of in that passage are the sons of the wicked (compare Job xxvii. 14).

A parallel to the words in ver. 10, "The sceptre shall not depart from Judah," is formed by the departing of the sceptre from Egypt, in Zech. x. 11: "And the pride of Assyria shall [Pg 64] be brought down, and the sceptre of Egypt shall depart away." All dominion of the world over the people of God is only temporary; and so also, the dominion of the people of God over the world, as it centres in Judah, can sustain only a temporary _interruption_: its departure is everywhere in appearance only; and when it departs, it is only that it may return with enhanced weight.--The _sceptre_ is the emblem of dominion. The words, "A sceptre rises out of Israel" (Num. xxiv. 17), are explained in chap. xxiv. 19 by the words, "_Dominion_ shall come out of Jacob." The question as to the subjects of this dominion must be determined from the preceding words; for there shall not depart from Judah what Judah, according to these words, possesses. Hence they are (1) the brethren of Judah, and (2) the enemies of Israel. The latter can the less properly be excluded, because of these alone the whole of the preceding verse treated. In the words of Balaam, in Num. xxiv. 17 (which refer to the passage under consideration), "There cometh a star out of Jacob, and a sceptre riseth out of Israel, and smiteth the territories of Moab, and destroyeth all the sons of the tumult," there is viewed, in the sceptre, only the victorious and destructive power which he shall display in his relation to the _world_; but the subjects of dominion are, in that passage, according to ver. 19, the heathens also. The sceptre is pre-eminently an ensign of kings. Hence, to the sceptre and star out of Israel (Num. xxiv. 17) corresponds, in ver. 7, his _king_: "And his king shall be higher than Agag, and his kingdom shall be exalted,"--_i.e._, not merely a single royal person, but the Israelitish kingdom. But we can here the less legitimately separate sceptre and kingdom from each other, because, even in the earlier promises made to the Patriarch, there is the prophecy of the rising of a kingdom among their descendants,--of a kingdom, too, that shall extend beyond the boundary of that posterity itself. (Compare Gen. xvii. 6, "Kings shall come out of thee;" ver. 16, "And she shall become nations. Icings of nations shall be of her." See also Gen. xxxv. 11.) In vol. ii. of the _Dissertations on the Genuineness of the Pentateuch_, p. 166 f., we detailed the natural foundations which there existed for foreseeing the establishment of a kingdom in Israel. It is evident that the promise which was formally given to the whole posterity of the Patriarchs, is here appropriated specially to Judah, who, for [Pg 65] the benefit of the whole people, is to have the sceptre.[4] From what has been remarked, it appears that the fulfilment of this prophecy began first with David; up to that time Judah had been only "a lion's whelp." "In the person of Saul," as Calvin remarks, "there was an abortive effort; but there came out at length in David, under the authority and legitimate arrangement of God, the sovereignty of Judah, according to the prophecy of Jacob." It also appears, from what has been observed, that _Reinke_, S. 45 of his Monography, _Die Weissagung Jacobs über Schilo_, Münster 1849 (a work written with great diligence), is mistaken in determining the sense to be,[5] that Judah as a tribe would not perish, and his superiority not cease, until out of him Shiloh, etc.; and that he is wrong, too, in maintaining, S. 133, that the continuance of the royal dignity, and the superiority over all the tribes until the time of Christ, were not required by these words. From the remarks which we have made, even more than that is required,--the _continuance_, namely, _of Judah's dominion over the Gentiles_; for otherwise it would be necessary to make a violent separation of these words from the preceding ones. That which has given rise to such interpretations and assertions, viz., the apparent difficulty encountered in pointing out the fulfilment,[6] is by no means removed by such an explanation. For, if we look to the surface only, what had been left of the superiority of the tribe of Judah, at the time when Christ appeared? But if we look deeper, we shall find no reason for such feeble interpretations. The fulness of strength which, notwithstanding the deepest humiliation, still dwelt in the sceptre of Judah at the time when Christ appeared, is made manifest by the very appearance of Christ--the Lion of the tribe of Judah. Although faint-heartedness, perceiving only what is immediately before the eyes, might have said, "The sceptre has departed from [Pg 66] Judah," to every one who was not blinded it must have been evident, at the very moment when Christ appeared, that the sceptre had not departed from Judah. We must not allow ourselves to be perplexed by any events and arguments adduced to prove that the sceptre _has departed_ from Judah; for the very same events and arguments would militate against the eternal dominion of his house which had been promised to David, and would therefore make us doubtful of that also. All these events and arguments lose their significancy, when we remark, that this departing is only an _apparent_, not a _definitive_ one;--that God never, by His promises, binds the hands of His punitive justice;--that His election goes always hand-in-hand with the visitation of the sins of the elected; but that, in the end, the election will stand in all its validity.[1] To Judah applies exactly what in Ps. lxxxix. 31-35 is said of David: "If his children forsake My law, and walk not in My judgments; if they break My statutes, and keep not My commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless, My loving-kindness will I not utterly take from him, nor suffer My faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of My lips." But the greater the degradation that had come upon Judah, the more consoling is this promise. If we see that neither the decline of David's and Judah's dominion after Solomon, nor the apparently total disappearance of David's kingdom which took place after the Chaldee catastrophe, and continued for centuries; nor the altogether comfortless condition (when [Pg 67] looking only at what Is visible) which Jeremiah describes in the words: "Judah is captive in affliction and great servitude: she dwelleth among the heathen, and findeth no rest. The anointed of the Lord, who was our consolation, is taken in their pits, he of whom we said, Under his shadow we shall live among the heathen. Slaves are ruling over us, and there is none to deliver us from their hand;"--if we see that all these things did not prevent the fulfilment of the words, "The sceptre shall not depart from Judah until Shiloh come;"--that, notwithstanding all these things, it most gloriously manifested itself in the appearance of Christ, that the dominion remained still with Judah;--why should we be dismayed though the river of the kingdom of God should sometimes lose itself in the sand? Why should we not be firmly confident that in due time it shall spring forth again with its clear and powerful waters?--But the _Jews_ are not benefited by this distinction betwixt the _definitive_ departing of the sceptre, and one which is merely _temporary_. The latter must necessarily be distinguished from the former by this:--that even in the times of abasement, there must be single symptoms which still indicate the continuance of the sceptre; and this was evidently the case in the times before Christ. In Jehoshaphat, Uzziah, and Hezekiah, the sceptre of Judah brought forth new leaves; after their return from the captivity, the place, at least, was pointed out by Zerubbabel, which the Davidic kingdom would, at some future period, again occupy. The victories of the times of the Maccabees, though they themselves were not of the tribe of Judah, served to manifest clearly that the lion's strength and the lion's courage had not yet departed from Judah. It is not without significance that _Judas Maccabeus_ had his name thus. And under all these events the family of David always remained distinct, and capable of being traced out. But nothing of all this is to be found with the Jews during the 1800 years after Christ; and hence the vanity of their hope that, in some future time, it will be made evident by the appearance of Shiloh, that the supremacy and dominion of Judah are not lost.

Along with the _sceptre_ which shall not depart from Judah, the _lawgiver_ is mentioned, for whom many would, quite arbitrarily, substitute the _commander's staff_. Is. xxxiii. 22 is explanatory of this passage; "For the Lord our Judge, the [Pg 68] Lord our Lawgiver, the Lord our King, He will save us"--where the _lawgiver_ is put on a level with the _judge_ and _king_. Gesenius translates it by: our _commander_.

The lawgiver shall not depart "from between his feet." This is a poetical expression for "from him." He is, as it were, to have the lawgiver wherever he moves or stands. Explanatory of this is the passage in Judges v. 27, where, in the Song of Deborah, it is said of Jael, "He bowed between her feet, he fell, he lay down." That which any one has between his feet, is accordingly his territory on which he moves, that within his reach. In the latter passage the prose expression would have been, "beside her," and in the passage under consideration, "from him."[8]

Sceptre and lawgiver shall not depart from Judah until Shiloh come. Here everything depends upon fixing the derivation and signification of this word. There cannot be any doubt, and, indeed, it is now almost universally admitted, that it is derived from שלה, "to rest." In the first edition of this work, the author gave it as his opinion, that its formation was analogous to that of כידור, "tumult of war," from כדר, "to be troubled," קיטר, "smoke," from שִׁלֹחַ ,קטר from שלח; and many (_Hofmann_, _Kurtz_, _Reinke_) have stedfastly maintained this opinion even until now. But the author must confess that the objections raised against this derivation by _Tuch_ are well-founded. "In the first place," _Tuch_ remarks, "it is well known that forms like קיטר do not constitute any special class in the etymology, but have originated from _Piel_ forms (_Ewald_, Lehrb. d. Hebr. Spr. § 156 b), as is very clearly shown by קימוש, being found by the side of קִמּוֹשׁ. But the _o_ in the final syllable of these words is not an o unchangeable, according to the rules of etymology, and could, therefore, not remain in a root לח; _and there is not found, in general, any form of a root_ לח _analogous to_ קיטר." But far more decisive is another reason. "The _nomina Gentilia_ גילני (2 Sam. xv. 12), שילני (1 Kings [Pg 69] xi. 29,