Genesis 49:7
Cursed be their anger, for it is strong, and their wrath, for it is cruel! I will disperse them in Jacob and scatter them in Israel.
A Curse or a BlessingW. M. Taylor, D. D.Genesis 49:5-7
Simeon and LeviF. Whitfield, M. A.Genesis 49:5-7
The Blessing of Simeon and LeviT. H. Leale.Genesis 49:5-7
The Tutor's Prediction Respecting TiberiusMoral and Religious AnecdotalGenesis 49:5-7
Last WordsR.A. Redford Genesis 49

Genesis 48
Genesis 48. We are admitted into the inner chamber of the patriarch's departing life, and we see there the presence of Jehovah with him. He is -

1. The subject of inspiration.

2. The mediator of the Divine promises. He is under the control of purposes which have been swaying him all his life.

3. A witness to Divine faithfulness. The grandfather blessing the grandchildren. The blessing passes on to the third and fourth generation. Yet the human blessing is only the type of the Divine. The angel which redeemed me from all evil bless the lads. Jacob made a cross with his hands over the heads of the boys. It displeased Joseph, but it pleased God. The imposition of hands is also here. The name of Jacob is named upon them, the symbol of the covenant. Their prosperity is predicted, but it is connected immediately with their covenant standing. The elevated state of mind in the patriarch is a testimony to the sustaining power of religion in fleshly weakness. It points on too to the survival of the soul after the death of the body. The preference of Ephraim reminds us that all is ascribed to the grace of God. - R.

Simeon and Levi are brethren.

1. Immoderate revenge.

2. Cruelty to unoffending beasts.

3. Their cruelty was deliberate.


1. To be disavowed by the good.

2. Their deed is branded with a curse.

3. They are condemned to moral and political weakness.

(T. H. Leale.)

The passage begins by declaring "Simeon and Levi are brethren." "Brethren" not merely as having the same parents, but in thought, feeling, action. "Instruments of cruelty are in their habitations." Such wickedness had these two brothers committed (see chap. 34. Genesis 34:24-31 25th and following verses) that Jacob could have no sympathy with it. As they had joined together to commit it, so righteous retribution was to follow. They were to be " divided" and " scattered." Thus the murderous propensity of their nature would bring untold trouble upon Israel, and only by breaking this union and scattering them throughout Israel could their power for evil be weakened. They should form no independent or compact tribes. This sentence was so strikingly fulfilled when Canaan was conquered, that on the second numbering under Moses, Simeon had become the weakest of all the tribes (see Numbers 26:14).

1. Among the many lessons taught by the conduct of this tribe let us notice first, that though men may be "brethren," there may be underneath this hallowed term principles utterly at variance with it. How sacred may be the outward sign, how suggestive of all that is commendable and holy, how hideous the principles it covers! The whited sepulchre may indeed cover the revolting sight of dead men's bones. Such terms are the outward memorials of what should be, but too often they serve to represent their very opposite. One bearing the holiest of all names, Christian, may have a devil at heart.

2. Mark another truth. "Their swords are weapons of violence," the patriarch says — the "anger was fierce," the "wrath was cruel." The sword is a lawful weapon. Anger may be right and wrath too. It is when they degenerate into "violence," "fierceness," and "cruelty" that they become sin. From being instruments of righteousness it is an easy transition to become instruments of Satan. And let not our inveterate self-righteousness take refuge under the covering that because no such crime as "houghing the oxen" is ours, therefore we are all right before God. Is it possible for such an easy self-deception: Yes, possible, and the thought of many, yea of most. What I is there not adultery in a "look"? Is there not murder in a feeling?

3. And observe, it is the sin that is cursed and not the sinner: "Cursed be their anger, for it was fierce; and their wrath, for it was cruel." It is the same all through the Bible. The sinner is never cursed apart from the sin that is in him. And for this sin which draws down that curse God has made a rich provision in Christ's precious blood. If the sinner is cursed it is because he loves his sin, and clings to it, and will not have it removed. "The blood of Jesus Christ cleanseth from all sin." Sin must be cursed. And if the sinner will not avail himself of the remedy, but still cleave to his sin, then he may be cursed with it — "the wrath of God abideth on him."

4. Observe another truth in the history of these tribes in conjunction with that of Reuben in the last chapter. It is this, that the result of all sin, all living to the flesh, is diminution. Reuben's sin led to it, for Moses had to pray that he might have a "few men" left, and not become altogether extinct. Simeon and Levi were to be "divided" and" scattered"; and both traceable to one cause — giving way to the flesh, to sensuality and self-will. Yes, living to self, to sin, to anything lower than Christ, does diminish. It makes us little — increasingly little. It banishes every vestige of largeness and greatness and grandness from our character, and from everything about us. We become little hearted, little souled, little in our ways of looking at things.

5. Lastly, let Jacob's word of warning go forth to every Christian: "O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united." The patriarch, as he thinks of their sin, traces its source to a "secret" spring, and its manifestation in an "assembly." He warns us to have nothing to do with one or the other. The outward association and the secret spring are both alike dangerous to the soul. Like the Psalmist in his first Psalm, he would, as a faithful sentinel, warn us against coming in the way of either. And it is well, when evil is around us, to talk to one's own soul about it all. "O my soul, come not thou into their secret; mine honour, be not thou united." To make a clamour is easy. But let us watch our own souls, and all such meditation should have one effect — one of solemnity, separation, holiness: "Come not thou into their secret; unto their assembly, mine honour, be not thou united." If there is anything of God in you, then, "be not thou united." No union with the flesh, or with aught that is contrary to God.

(F. Whitfield, M. A.)

Moral and Religious Anecdotal.
Theodorus Gaddaraeus, who was tutor to Tiberius the Roman Emperor, observing in him, while a boy, a very sanguinary nature and disposition, which lay lurking under a show of levity, was wont to call him "a lump of clay steeped and soaked in blood." His predictions of him did not fail in the event. Tiberius thought death was too light a punishment for any one that displeased him. Hearing that one Carnulius who had displeased him had cut his own throat, "Carnulius," said he, "has escaped me." To another, who begged of him that he might die quickly, "No," said he, "you are not so much in favour as that yet."

(Moral and Religious Anecdotal.)

I would remind you of the different histories of the tribes of Simeon and Levi, as being alike fulfilments of one and the same prophecy. That was not because the prediction itself was, like some of the heathen oracles, so vague or so ambiguous that it could not be falsified by any event, for the phrases, "I will divide them in Jacob and scatter them in Israel," are both definite and clear. But the explanation is to be found in the subsequent conduct of the men of Levi, as contrasted with that of the men of Simeon, whereby in the one case the prophecy took the ultimate character of a blessing, and in the other it kept that of a curse. Now this was in the lifetime of a tribe which extended over hundreds of years, but something not dissimilar may occur in the lifetime of an individual. Let us suppose that two men have been guilty of the same sin, and that as the penal consequence they have both had to bear the same thing, namely, separation from their native land and virtual transportation to a new and strange country. But the one, unwarned thereby, continues in his wicked ways, and goes down and down in iniquity, until he ceases to be recognizable even by those who look for him; while the other, moved to penitence, begins a new career, earns an honourable independence, gives himself to public affairs, and becomes a benefactor to the colony or the state, so that at length his name is everywhere mentioned with gratitude and respect. Here the proximate results in both cases were the same, but the ultimate how different! and all owing to the different dispositions of the two men. Nor is this an improbable supposition; you may have come on many cases like it, and they are all full of warning to some and encouragement to others, not only for the present life, but also for that which is to come. Up to a certain point we have power, by our penitence, to make blessing for ourselves for the life that now is and for that which is to come; nay, even after we have lost the first opportunity, there may come another on a lower plane; but at length there is a limit, beyond which all such opportunities cease, and we must "dree our weird" eternally.

(W. M. Taylor, D. D.)

Asher, Benjamin, Dan, Ephron, Gad, Heth, Hittites, Isaac, Issachar, Jacob, Joseph, Leah, Levi, Mamre, Naphtali, Rebekah, Reuben, Sarah, Simeon, Zebulun, Zidon
Canaan, Machpelah, Mamre, Rameses, Sidon
Anger, Bitter, Broken, Cruel, Curse, Cursed, Disperse, Divide, Driving, Fierce, Fury, Heritage, Jacob, Passion, Places, Rage, Scatter, Sharp, Violent, Wrath
1. Jacob calls his sons to bless them.
3. Their blessing in particular.
29. He charges them about his burial.
33. He dies.

Dictionary of Bible Themes
Genesis 49:1-28

     1335   blessing
     7266   tribes of Israel

Genesis 49:1-33

     5095   Jacob, life

Genesis 49:5-7

     5561   suffering, nature of
     5791   anger, human

The Shepherd, the Stone of Israel
'... The mighty God of Jacob. From thence is the Shepherd, the stone of Israel.'--GENESIS xlix. 24. A slight alteration in the rendering will probably bring out the meaning of these words more correctly. The last two clauses should perhaps not be read as a separate sentence. Striking out the supplement 'is,' and letting the previous sentence run on to the end of the verse, we get a series of names of God, in apposition with each other, as the sources of the strength promised to the arms of the hands
Alexander Maclaren—Expositions of Holy Scripture

Joseph Attacked by the Archers
Joseph is dead, but the Lord has his Josephs now. There are some still who understand by experience--and that is the best kind of understanding--the meaning of this passage, "The archers have sorely grieved him, and shot at him, and hated him; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob." There are four things for us to consider this morning. First of all, the cruel attack--"the archers have sorely grieved him, and shot at him,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Now, my brethren, if it be so in earthly things, it is so also in spiritual. Instability in religion is a thing which every man despises, although every man has, to a degree, the evil in himself, but stability in the firm profession and practice of godliness, will always win respect, even from the worldly, and certainly will not be forgotten by him whose smile is honor and whose praise is glory, even the great Lord and Master, before whom we stand or fall. I have many characters here to-day whom
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Messianic Prophecies in the Pentateuch.
In the Messianic prophecies contained in Genesis we cannot fail to perceive a remarkable progress in clearness and definiteness. The first Messianic prediction, which was uttered immediately after the fall of Adam, is also the most indefinite. Opposed to the awful threatening there stands the consolatory promise, that the dominion of sin, and of the evil arising from sin, shall not last for ever, but that the seed of the woman shall, at some future time, overthrow their dreaded conqueror. With the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Bunsen's Biblical Researches.
When geologists began to ask whether changes in the earth's structure might be explained by causes still in operation, they did not disprove the possibility of great convulsions, but they lessened necessity for imagining them. So, if a theologian has his eyes opened to the Divine energy as continuous and omnipresent, he lessens the sharp contrast of epochs in Revelation, but need not assume that the stream has never varied in its flow. Devotion raises time present into the sacredness of the past;
Frederick Temple—Essays and Reviews: The Education of the World

Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on
Alfred Edersheim—The Life and Times of Jesus the Messiah

His Throat is Most Sweet, Yea, He is Altogether Lovely. This is My Beloved, and this is My Friend, O Daughters of Jerusalem.
The good qualities of ordinary things may be sufficiently well expressed by ordinary phrases of commendation, but there are some subjects so above expression that they can only be worthily admired by declaring them above all praise. Such is the Divine Bridegroom, who, by the excess of His perfections, renders His Bride dumb when she endeavors most worthily to praise Him, that all hearts and minds may be attracted to Him. Her passion causes her to burst out into the praise of some of the excellencies
Madame Guyon—Song of Songs of Solomon

The Debt of Irenæus to Justin Martyr
If we are to proceed with safety in forming a judgment as to the relation between Justin and Irenæus in respect of the matter which they have in common, it will be necessary not merely to consider a number of selected parallels, but also to examine the treatment of a particular theme in the two writers. Let us set side by side, for example, c. 32 of Justin's First Apology with c. 57 of the Demonstration. Justin has been explaining to his Roman readers who the Jewish prophets were, and then
Irenæus—The Demonstration of the Apostolic Preaching

'Fruit which is Death'
'Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. 2. Their heart is divided; now shall they be found faulty: He shall break down their altars, He shall spoil their images. 3. For now they shall say, We have no king, because we feared not the Lord; what then should a king do to us? 4. They have spoken words, swearing falsely in making a covenant: thus
Alexander Maclaren—Expositions of Holy Scripture

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
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

General Notes by the American Editor
1. The whole subject of the Apocalypse is so treated, [2318] in the Speaker's Commentary, as to elucidate many questions suggested by the primitive commentators of this series, and to furnish the latest judgments of critics on the subject. It is so immense a matter, however, as to render annotations on patristic specialties impossible in a work like this. Every reader must feel how apposite is the sententious saying of Augustine: "Apocalypsis Joannis tot sacramenta quot verba." 2. The seven spirits,
Victorinus—Commentary on the Apocolypse of the Blessed John

The Holy Spirit and the Incarnation of the Word. ...
The Holy Spirit and the Incarnation of the Word. We are so familiar with the part assigned in our Creeds to the Holy Spirit in connection with our Lord's birth, that the passage now to be quoted from Justin may at first sight seem very surprising. It may be well to approach it by citing some words from the learned and orthodox Waterland, who in 1734, in his book on The Trinity (c. vi: Works, III, 571: Oxford, 1843), wrote as follows in reference to a passage of St Irenæus: "I may remark by
Irenæus—The Demonstration of the Apostolic Preaching

The Growth of the Old Testament Prophetic Histories
[Sidenote: Analogies between the influences that produced the two Testaments] Very similar influences were at work in producing and shaping both the Old and the New Testaments; only in the history of the older Scriptures still other forces can be distinguished. Moreover, the Old Testament contains a much greater variety of literature. It is also significant that, while some of the New Testament books began to be canonized less than a century after they were written, there is clear evidence that
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Jewish Dispersion in the West - the Hellenists - Origin of Hellenist Literature in the Greek Translation of the Bible - Character of the Septuagint.
When we turn from the Jewish dispersion' in the East to that in the West, we seem to breathe quite a different atmosphere. Despite their intense nationalism, all unconsciously to themselves, their mental characteristics and tendencies were in the opposite direction from those of their brethren. With those of the East rested the future of Judaism; with them of the West, in a sense, that of the world. The one represented old Israel, stretching forth its hands to where the dawn of a new day was about
Alfred Edersheim—The Life and Times of Jesus the Messiah

A Preliminary Discourse to Catechising
'If ye continue in the faith grounded and settled.' - Col 1:23. Intending next Lord's day to enter upon the work of catechising, it will not be amiss to give you a preliminary discourse, to show you how needful it is for Christians to be well instructed in the grounds of religion. If ye continue in the faith grounded and settled.' I. It is the duty of Christians to be settled in the doctrine of faith. II. The best way for Christians to be settled is to be well grounded. I. It is the duty of Christians
Thomas Watson—A Body of Divinity

Fifthly, as this Revelation, to the Judgment of Right and Sober Reason,
appears of itself highly credible and probable, and abundantly recommends itself in its native simplicity, merely by its own intrinsic goodness and excellency, to the practice of the most rational and considering men, who are desirous in all their actions to have satisfaction and comfort and good hope within themselves, from the conscience of what they do: So it is moreover positively and directly proved to be actually and immediately sent to us from God, by the many infallible signs and miracles
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Gamala. Chorazin.
These things determine the situation of Gamala:--1. It was "in lower Gaulon," in which, as we have seen, Bethsaida was. 2. It was "upon the lake [of Gennesaret]." 3. It was "over-against Tarichee." Compare the maps, whether in their placing of it they agree with these passages. Here was Judas born, commonly called 'Gaulanites,' and as commonly also, the 'Galilean.' So Peter and Andrew and Philip were Gaulanites; of Bethsaida, John 1:44; and yet they were called 'Galileans.' While we are speaking
John Lightfoot—From the Talmud and Hebraica

What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

On Genesis.
[1139] Gen. i. 5 And it was evening, and it was morning, one day. Hippolytus. He did not say [1140] "night and day," but "one day," with reference to the name of the light. He did not say the "first day;" for if he had said the "first" day, he would also have had to say that the "second" day was made. But it was right to speak not of the "first day," but of "one day," in order that by saying "one," he might show that it returns on its orbit and, while it remains one, makes up the week. Gen. i. 6
Hippolytus—The Extant Works and Fragments of Hippolytus

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob,
S. D. Gordon—Quiet Talks about Jesus

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