Deuteronomy 33:7

And thus is the blessing of Judah.

Judah

The name “Judah” was given to Jacob’s fourth son in memory of his mother’s grateful utterance of praise to God when this child was vouchsafed to her. It is the Hebrew word meaning “praised,” and had reference originally to Jehovah, upon whom Leah in her joy conferred that title, saying, “Now will I praise the Lord” (Genesis 29:35). But, by a very natural change, the praise which this name implied came to be attributed to the individual who bore it; and Jacob’s dying blessing embodies that new application of the idea: “Judah, thou art he whom thy brethren shall praise.” The blessing of Jacob goes on to disclose the great reasons for Judah’s exaltation in the esteem of men. He was to be the royal tribe in Israel; from him was to spring the Prince of Peace, the promised Messiah, “unto whom shall be the obedience of the peoples” (Genesis 49:8; Genesis 49:10). A third part of his eldest brother Reuben’s birthright was conferred upon him,--and this, not by his father’s caprice, but by God’s deliberate appointment; so that the refusal of his brethren to acknowledge Judah as their leader would have been nothing less than rebellion against Jehovah. The sons of Jacob, however, seem to have acknowledged this leadership very willingly from the first. Reuben, Simeon, and Levi yielded the place of honour to Judah without a murmur, so far as the sacred record suffers us to judge, Only one tribe submitted with ill-concealed impatience and reluctance to the divinely appointed leadership of Judah. This was Ephraim, which had come to represent Joseph, the favourite of Jacob and the inheritor of another third part of Reuben’s forfeited birthright. The first settlement of Canaan after its conquest by Joshua shows us the secret rivalry between these two tribes, and also allows us to see how completely these two had cast all the others into the shade. For Judah and Joseph divided the whole conquered territory between themselves; so that the central mountain ridge of Palestine received a permanent name from the one tribe in its southern portion, and from the other tribe in its northern continuation. It was not until some few years had elapsed that the murmurs of seven other tribes, for which no landed possessions had been allotted, shamed Judah and Ephraim into a more equitable division of their spoils, and led to the well-known partition of Canaan into nine lots, instead of the original two (Joshua 15:1; Joshua 16:1; Joshua 17:1; Joshua 18:2). But about one hundred years later the old dual division reappeared in more pronounced and permanent form. The seceding kingdom of Israel was established through the union of eight tribes or fragments of tribes under Ephraim, who now for the second time ruled over the whole northern half of the Promised Land; whilst Judah retained dominion over the south, in which part of the country Benjamin, Simeon, and Dan had found settlements under the wing of their stronger brother. From that time forth the name of “Jew” (that is, “man of Judah”) was given to every subject of the kingdom of David’s house, whether he belonged to the tribe of Judah or not. The second clause of this blessing may seem at first sight a little obscure; but the traditional Jewish interpretation will probably commend itself to everyone who bears in mind that peculiar position of Judah among his brethren which has been already described. The royal tribe was also the “champion” tribe, bound to go before all the rest in the path of warfare and of danger. The third and fourth clauses of the blessing bring out, on the one hand, Judah’s valiant and unselfish discharge of the honourable task assigned him; and, on the other hand, they contemplate the serious hindrances which would oppose his work. He would have many adversaries, not only from among the surrounding Gentile nations, but also from amongst his own brethren, some of whom would envy him, and set up a rival kingdom and championship to his. But if God would be his helper, these rivalries and oppositions would only serve to make his glorious destiny more manifest. The Lord would set His anointed One king upon His holy hill of Zion; there He should rule in the midst of His enemies. The opening words of Judah’s blessing are, however, the most suggestive in regard to the actual history of the tribe and to the typical application of that history to our own circumstances. Judah’s triumph and rest and help were to come from God in answer to the uplifting of Judah’s voice. Distinct as was God’s purpose to bless him and to make him a blessing, He would yet be inquired of for this: prayer and supplication on the part of His chosen people were to be the condition of their effectual blessing. The Apostle Paul has taught us that “in everything by prayer and supplication with thanksgiving” our “requests” should “be made known unto God” (Philippians 4:6). This oft-forgotten but Important truth is forcibly suggested in the wording of Judah’s blessing: “Hear, Lord, the voice of Judah”; for, as already explained, that name was given by Leah in token of the debt of praise which was owing on Judah’s account to God. The history of the reign of Jehoshaphat furnishes a notable commentary upon the point which is thus suggested. Moab, and Ammon, and Edom had become confederate against that prince; and in his fear “he set himself to seek the Lord; and all Judah gathered together to seek help from the Lord” (2 Chronicles 20:1). The answer which was given to this cry for help required from the king and from the people no ordinary display of faith, and no easy sacrifice of praise. But Judah was strengthened to stand the test (2 Chronicles 20:21). Perhaps this hint from the meaning of Judah’s name may be the most needed and the most profitable teaching of the blessing of Judah for someone who now reads it. It is no unfrequent experience when a Christian’s prayer fails to be answered from God, simply because it was conceived in a querulous, ungrateful, and complaining spirit. No element of praise mingled with its petitions. It was wholly occupied with requests for something that seemed lacking; whilst God was expecting a thankful acknowledgment of countless mercies which His selfish servant had received in silence, or even with discontented depreciation. Let not the offerer of such defective prayers expect any share in the blessings which Moses invoked on Judah. The voice of rejoicing and of thanksgiving was in his tabernacles; therefore the right hand of the Lord did valiantly for him. For thus saith the Hope of Israel, the Lion of the tribe of Judah (Psalms 50:23). (T. G. Rooke, B. A.)