Genesis 49

Genesis 49 is usually titled “Jacob Blesses His Sons,” but Jacob used the word “bless” only with reference to Joseph (vv. 25–26). Three times in verse 28 we’re told that Jacob’s words were “a blessing” upon the sons, and in a prophetic sense, they certainly were, for Jacob announced what the Lord had in store for them in the future. But Jacob’s “blessing” was much more than that.

For one thing, Jacob’s words were a revelation of human character and conduct as well as of divine purposes. Three of the sons learned that their past conduct had cost them their future inheritance (vv. 3–7), for we always reap what we sow. But something else was true: Jacob’s prophetic words must have given great encouragement to his descendants during their difficult time of suffering in Egypt, as well as during their unhappy years wandering in the wilderness. Jacob assured each tribe of a future place in the Promised Land, and that meant a great deal to them.

But even more, you find in Jacob’s “last witness and testimony” a beautiful revelation of the gracious Lord who had cared for His servant for so many years. There’s also a revelation of the Messiah, who had been promised to Jacob’s people. In these words of Jacob, you meet Shiloh (v. 10), Salvation (Yeshua, v. 18), the Mighty One, the Shepherd, and the Stone (v. 24), and the Almighty (v. 25), all of which point to our Savior, Jesus Christ.

As he addressed them, Jacob followed the birth order of the sons, beginning with Leah’s six sons and closing with Rachel’s two sons, Joseph and Benjamin.

God gave Jacob six sons by Leah, the wife whom he didn’t want (Gen. 29:31–35; 30:14–21). She was distinguished by being the mother of Levi, who founded the priestly tribe, and Judah, the father of the royal tribe.

Reuben (vv. 3–4). Jacob spoke directly to Reuben, his eldest son, but what he had to say wasn’t very complimentary. An old sin he’d committed finally caught up with Reuben (35:22; Num. 32:23), and he lost his privileges as the firstborn son. Jacob gave that blessing to Joseph and his two sons (1 Chron. 5:1–2). As Jacob’s firstborn son, Reuben should have been a strong man with dignity, who brought honor to his father and family, but he turned out to be a weak man, who disgraced his family by defiling his father’s bed.

“Unstable as water” (Gen. 49:4) speaks of both turbulence and weakness. Reuben’s arrogant attitude and reckless way of life weren’t fitting for a firstborn son. Water is certainly weak in itself, but turbulent water can be very destructive. It’s difficult to find in Scripture any member of the tribe of Reuben who distinguished himself as a leader. The tribe declined in numbers between the Exodus and the entrance into the Promised Land (Num. 1:20–21; 2:11; 26:7), moving from seventh to ninth place. Dathan and Abiram were Reubenites who gave leadership in the rebellion of Korah (Num. 16:1), which led to the deaths of thousands of people.

The tribe of Reuben settled on the east side of Jordan with the tribe of Gad and the half tribe of Manasseh, because the land there was good for their flocks and herds. The army of Reuben didn’t heed the call of Deborah and Barak when they fought the Canaanites (Judg. 5:15–16). Apparently they didn’t have the resolute courage to enter the battle, but years later they did send soldiers to assist David at Hebron (1 Chron. 12:37).

Simeon and Levi (vv. 5–7). Reuben’s costly sin was lust, but Simeon and Levi were guilty of anger and violence in their unrestrained massacre of the Shechemites (Gen. 34:25–31). It was right to avenge the raping of their sister Dinah, but it wasn’t necessary to wipe out innocent people just to gratify their own desire for revenge.

Since it was dangerous to be “in their assembly,” God arranged that the two tribes would not be able to assemble or do anything together. The tribe of Simeon was eventually absorbed into the tribe of Judah (Josh. 19:1, 9), and the tribe of Levi was given forty-eight towns to live in, scattered throughout the land (chap. 21). Indeed, the brothers were “divided in Jacob and scattered in Israel.”

Judah (vv. 8–12). Jacob had paraded the sins of Reuben, Simeon, and Levi, but he said nothing about Judah’s suggestion that the brothers sell Joseph as a slave (37:26–27). Jacob realized now that what Judah did at least saved Joseph’s life and got him to Egypt, where God had a work for him to do. Jacob also said nothing about Judah’s sin with Tamar (Gen. 38).

Jacob’s estimation of Judah had gradually risen higher, especially since Judah had offered himself as surety for Benjamin, and surely Joseph had told Jacob about Judah’s compassionate plea on behalf of his youngest brother. When Jacob and the family moved to Egypt, it was Judah whom Jacob sent ahead to make things ready (46:28). Judah had made some mistakes, but he had also made some things right with his father and his family, and that was the difference between him and his three elder brothers.

The name Judah and the Hebrew word for “praise” are very similar (29:35), and Judah did live up to his name. He founded the royal tribe that gave Israel their kings, some of whom were godly leaders, and that ultimately brought Jesus Christ into the world (Heb. 7:14). Judah was a conquering tribe and a ruling tribe, and it stayed faithful to the Davidic line when the nation divided.

Since God appointed Judah to be the royal tribe, it was logical to associate the tribe with the lion, the king of the beasts. (See also Num. 24:9; Ezek. 19:1–7; Mic. 5:8; Rev. 5:5.) Jacob compared Judah to a lion’s cub, a lion, and a lioness (Gen. 49:9). Who would dare rouse a lion when he’s resting after feeding on the kill, or a lioness while she’s guarding her cubs?

The name “Shiloh” in verse 10 has given rise to many interpretations and speculations, but the most reasonable is that it refers to the Messiah (Num. 24:17). The phrase could be translated “until he comes whose right it is [the scepter, i.e, the rule],” because the word Shiloh means “whose it is.” The ancient rabbinical scholars took Shiloh to be a name of the promised Messiah, who alone had the right to claim rule over God’s people Israel.

The description in verses 11–12 certainly goes beyond Judah’s time and speaks of the blessings of the kingdom age when the Messiah shall reign over Israel. Nobody in Old Testament times would use a choice vine for a hitching post for his donkey, because such an act would certainly ruin the vine and probably cause the loss of the animal. Nor would the man’s wife waste their precious wine by washing clothes in it! This is the language of hyperbole. It describes a land so wealthy and a people so prosperous that they can do these outrageous things and not have to worry about the consequences. During the Kingdom Age, when the Messiah reigns, people will enjoy health and beauty (v. 12), because the devastating enemies of human life will have been removed.

Zebulun (v. 13). While not directly on the Mediterranean coast, the tribe of Zebulun was assigned land close enough to the sea to make the transport of goods profitable for the people. Zebulun was located on an important route that carried merchandise from the coast to the Sea of Galilee and to Damascus. Moses said, “For they shall partake of the abundance of the seas” (Deut. 33: nkjv; see Josh. 19:10–16). For the most part, the Jews weren’t a seafaring people, but the tribe of Zebulun did business with the Phoenicians east of them and provided imported goods to the people west of them.

However, they were also a brave people whose warriors had excellent reputations (1 Chron. 12:33). Deborah and Barak praised the men of Zebulun for rallying to the cause and fighting Sisera (Judg. 5:14–18). Elon, one of the judges, was from this tribe (12:11–12).

Isaachar (vv. 14–15) was situated at the eastern end of the fertile Jezreel Valley (Josh. 19:17–22), sandwiched between Zebulun and the Jordan River. The judge Tola was from Isaachar (Judg. 10:1–2); the men of Isaachar fought against Sisera (5:15); and David had soldiers from that tribe who understood the times and knew what Israel should do (1 Chron. 12:32). Many of the men of this tribe were valiant in battle (7:5).

We today think of a donkey as an ignoble beast of burden, but in Old Testament times, kings rode on donkeys (1 Kings 1:38ff.). The image in Genesis 49:14–15 is that of a strong people who weren’t afraid to carry burdens. The people of Isaachar were hard working and devoted to the soil. They were content with their lot and made the most of it. This tribe produced no great heroes, but their everyday labor was a help to others. After all, not everybody in Israel was called to be a Judah or a Joseph!

Of Leah’s six sons, three lost God’s best blessings because of their sins: Reuben, Simeon, and Levi. They remind us that purity and self-control are essential to godly character. Zebulun and Isaachar were “everyday people” whose tribes served others but weren’t especially known for their exploits. We need farmers and merchants if the machinery of life is to run smoothly. Finally, only one son—Judah—was preeminent among his brothers, the royal tribe that conquered enemies and produced kings, including the King of kings, Jesus Christ.

Bilhah, Rachel’s maid, was given to Jacob to bear him children because Rachel was at that point childless (30:1–8).

Dan (vv. 16–18). The name Dan means “to judge” (30:6), and his tribe produced one of the most famous judges, Samson (Judg. 13—16). The tribe of Dan was given a fertile land bordering the Mediterranean Sea in Philistine territory (Josh. 19:40–48), but they weren’t able to drive out the Philistines. In order to gain more land, they moved north and conquered the people of Laish and took their land (v. 47; Judg. 18:1–29).

By associating Dan with the serpent, Jacob revealed his crafty nature and his habit of making sudden attacks on his enemies. The tribe’s conquest of the defenseless people of Laish is an example of their subtle tactics, and their setting up an image in their territory shows that they weren’t wholly devoted to the Lord (v. 20). Two centuries later, King Jeroboam set up one of his idolatrous golden calves in Dan (1 Kings 12:28–30).

Dan is left out of the genealogies in 1 Chronicles 2—10 and in the tribal listing in Revelation 7:1–8. Is this because of their idolatry? However, when Ezekiel described the placing of the tribes during the kingdom age, he had a place for Dan (Ezek. 48:1–2).

The exclamation, “I have waited for your salvation, O Lord!” (Gen. 49: nkjv) suggests that Jacob was in communion with the Lord while he was speaking to his sons. Was he asking God for special strength to finish what he had to say? Or was he announcing that the Lord would soon call him into eternity? The word translated “salvation” is yeshua, which gives us the name Joshua, “Jehovah is salvation.” The Greek form is “Jesus.”

Naphtali (v. 21). For some reason, Jacob spoke to Gad and Asher, the sons of Zilpah, before he spoke to Dan’s brother, Naphtali. This tribe’s location was north of Zebulun and Isaachar and contained the Sea of Galilee. Zebulun and Naphtali were a part of the district called “Galilee of the Gentiles,” which was spoken of by the prophet Isaiah (Isa. 9:1–2) and where Jesus ministered (Matt. 4:12–16). Note that Zebulun and Naphtali were distinguished for their bravery in battle (Judg. 5:18).

The image of “a hind [doe] let loose” suggests a free-spirited people, not bound to tradition. The tribe was located in the hill country. So this image was chosen wisely. Moses said they were “satisfied with favor, and full of the blessing of the Lord” (Deut. 33: nkjv). The last clause—“he gives goodly [beautiful] words” (nkjv)—suggests that they were a poetic people who could express themselves well. Possessing the abilities to run like does and speak beautiful words, the people of Naphtali would make ideal messengers.

The descendants of Bilhah’s two sons seem to be contrasting peoples. Dan turned away from faith in the true God and trusted in idols. They became a deceptive people who exploited others to get what they wanted. But Naphtali has no judgment against it. When the Assyrians invaded the northern kingdom of Israel, Naphtali was one of the first tribes to be taken and deported (2 Kings 15:29).

Zilpah was Leah’s maid, given to Jacob to bear him more children after Leah had ceased bearing (30:9–13). However, later Leah gave birth to Isaachar, Zebulun, and Dinah (vv. 14–21).

Gad (v. 19). His name can mean both “good fortune” (30:11) and “a troop.” Because of the tribe’s location on the east side of the Jordan, enemy troops could easily invade their territory. Jacob assured the Gadites that no conquest would be final, but that they would eventually conquer their enemies. This verse literally reads, “Troop [Gad], a troop will troop upon him, but he will troop on their heels.” An old man on his deathbed, Jacob could still make a clever wordplay out of his son’s name. The Gadites were great warriors (Josh. 22:1–6). Moses compared them to a brave lion that could rend the arms and heads of its enemies (Deut. 33:20).

Asher (v. 20). The name means “blessed” or “happy” (30:13). Since the tribe of Asher wasn’t able to drive out the inhabitants of their territory (Judg. 1:31–32), they settled down to be an agricultural people, taking advantage of the fertile land God gave them (Josh. 19:24–30). Moses said that Asher was “most blessed,” referring to its wealth of olive oil and the security of its cities (Deut. 33:24–25). Indeed, Asher’s food was rich, and the tribe even provided special delicacies “fit for a king.”

Jacob didn’t hesitate to make it known that Rachel was his favorite wife and that her two sons were his favorite children. This kind of favoritism caused a great deal of trouble in the family, and yet God overruled it to accomplish His own purposes. Jacob said more about Joseph than about any of the other sons, but he didn’t have much to say about Benjamin.

Joseph (vv. 22–26). Jacob used the word “bless” at least six times in his speech to and about Joseph. He compared Joseph to a fruitful vine (or bough of a fruit tree), drawing water from a spring (Ps. 1:3) and growing over the wall. It was Joseph who was taken from home and lived in Egypt, and the word “fruitful” points to his son Ephraim (Gen. 41:52), founder of a tribe that grew greatly and expanded its territory (Josh. 17:14–18). Neither Joseph nor his sons could be hemmed in!

Jacob used the image of “archers” to describe the suffering that Joseph experienced at the hands of his brothers and his master in Egypt. In Scripture, shooting arrows is sometimes an image of telling lies and speaking hateful words (Ps. 57:4; 64:3–4; Prov. 25:18; 26:18–19; Jer. 9:8). Joseph’s brothers couldn’t speak to him in a civil manner (Gen. 37:4), and they lied about him to their father, and Potiphar’s wife falsely accused Joseph and helped put him into prison. Indeed, the archers shot mercilessly at the innocent young man.

But Joseph didn’t shoot back! God strengthened him so that his words were always true, and it was this integrity that eventually led to his release from prison and his elevation to being second ruler of the land. But the reference to bows and arrows goes beyond the image of lies; it also reminds us of the military skill of the men of Ephraim (Judg. 8:1ff.; 12:1ff.; Josh. 17:17–18).

Jacob used three more special names of the Lord: the Mighty [One] of Jacob, the Shepherd, and the Stone [Rock]. Jehovah deigns to be called “the God of Jacob,” and as “the mighty God,” He cared for Jacob’s needs, helping him with his difficult work (31:36–42), and delivering him from danger (v. 24).

Jacob had already referred to the Lord as “the God who shepherded me [looked after me]” (48:15). Since Jacob himself was a shepherd, he knew what was involved in caring for sheep. The concept of God as the Shepherd is found often in Scripture (Ps. 23:1ff., 80:1; 100:3; Isa. 40:11; Ezek. 34) and culminates in Jesus Christ, the Good Shepherd who gave His life for the sheep (John 10).

The Stone [Rock] is another familiar image of the God of Israel (Deut. 32:4, 15, 18, 31; 1 Sam. 2:2; 2 Sam. 22:32) and also points to Christ (Ps. 118:22; Matt. 21:42; Acts 4:11; 1 Cor. 10:4; 1 Peter 2:7). When you think of a stone, you think of strength, stability, and security, and God provided all of that and more to Jacob during his difficult earthly pilgrimage.

Jacob promised Joseph that God would give his descendants blessings on the soil that they farmed by sending the rains from heaven above and providing the streams in the earth beneath (see Deut. 33:13–16). He also promised fertility to the people so that the tribe would increase to God’s glory (Hos. 12:8). Ephraim and Manasseh were important tribes in Israel. In fact, the northern kingdom was frequently called “Ephraim” (Isa. 7:1–2; Hos. 13:1).

God had blessed Abraham richly (Gen. 13:6), and Abraham had shared his wealth with Isaac (25:5), who in turn gave it to Jacob. But Jacob’s hard work had generated even more wealth.

Thus, from generation to generation, the wealth increased because of the blessing of the Lord, like filling the land up to the very mountains. But the number of heirs had also increased, and now there were twelve sons. But Joseph was the firstborn, and his two sons would share the inheritance of their father.

Benjamin (v. 27). You would expect Jacob to say more to and about his youngest son Benjamin, the “son of his right hand,” but his words were few and puzzling. Why compare Benjamin to a “ravenous wolf”? The men of Benjamin were brave and helped defeat Sisera (Judg. 5:14), but when you read Benjamin’s tribal history in Judges 19 and 20, you see the ravenous wolf in action. Saul, the first king of Israel, was from Benjamin. During his career, he more than once tried to kill David (1 Sam. 19:10), and he ruthlessly murdered everybody in the priestly city of Nob (22:6ff.). Other Benjamites known for their ferocity were Abner (2 Sam. 2:23), Sheba (chap. 20), and Shimei (16:5–14). Saul of Tarsus, a Benjamite (Rom. 11:1; Phil. 3:5) was like a wild animal when he persecuted the church and tracked down Christians to imprison them.

It’s remarkable that Moses’ words about Benjamin say nothing about the ferocious behavior of an animal (Deut. 33:12). Instead, Moses called him “the beloved of the Lord” and promised him constant protection from God. In fact, Benjamin shall “dwell between His shoulders” (nkjv), which suggests either being carried on his back or over his heart. When the nation divided after Solomon’s death, the tribe of Benjamin remained faithful to the Davidic line and stayed with Judah. Together they formed the southern kingdom of Judah.

The statements that Jacob made to each of his sons would be remembered by them and repeated to the members of their family for years to come. As time passed, they would see new and deeper meanings in these pronouncements, and they would treasure the assurances Jacob had given them from the Lord.

But the old man’s last statements were about himself, not about his sons, for he wanted them to guarantee that they would bury him in the cave of Machpelah where the bodies of five members of his family were now resting. Abraham had purchased the cave as a burial place for Sarah (Gen. 23), but over the years Isaac, Rebekah, and Leah had been buried there, and now Jacob would join them. He had already spoken about this matter to Joseph (47:27–31), so he knew his requests would be followed, but he wanted all his sons to know they had the responsibility of obeying his last commands and showing respect for their father.

Jacob’s long and difficult life was over. He had made his last journey, given his last blessing, and shared his last request. His work was done, and he breathed his last and died. With only his staff, he had crossed over Jordan many years before; and now he had his staff with him (Heb. 11:21) as he crossed to the other side.

He was a pilgrim to the very end.