De benedictionibus Jacob patriarchae

ON THE BLESSINGS OF THE PATRIARCH JACOB. What is to be understood concerning the blessings with which the patriarch Jacob blessed his sons: are they to be understood historically or allegorically, when he says, "Gather together, sons of Jacob, that I may announce to you what is to come in the last days" (Gen. 49:2); and if from these words it seems to sound more of allegory than of history? Both, indeed: both history and allegory: history concerning the division of the land of promise, which was to be divided among their descendants by division; and allegory concerning Christ and the Church in the last times to come. But first the foundations of history must be laid, so that the summit of allegory may more fittingly be superimposed upon the prior structure. "My firstborn Ruben, you are my strength, the beginning of my sorrow: first in gifts, greater in authority. You have been poured out like water: do not increase, because you ascended your father's bed and defiled his couch" (Gen. 49:3, 4). The meaning, however, is this: You are my firstborn, greater among the children, and you ought, according to the order of your birth, to have received the inheritance which was owed by right to firstborns, the priesthood and the kingdom. This indeed is shown in the bearing of honor [read: burden] and in prevailing strength. But because you sinned, and like water which is held by no vessel, you were poured out by the impulse of pleasure, for that reason I command you that you sin no more, and that you be among the number of your brothers, paying the penalty for your sin, because you lost the order of the firstborn.

The beginning of pain is every firstborn, because for him the bowels of the parents are stirred. Simeon and Levi are brothers, vessels of iniquity waging war: let my soul not enter their council, and let my glory not be in their assembly, because in their fury they killed a man, and in their will they undermined a wall. Cursed is their fury, because it is stubborn; and their indignation, because it is harsh. I will divide them in Jacob, and I will scatter them in Israel (Gen. 49:5). But it signifies that it was not of their own counsel that they killed the allied men Shechem and Hamor, and shed innocent blood contrary to divine law in a time of peace and friendship, and as if carried away by some fury and cruelty, they overthrew the walls of a hospitable city (Gen. 34, ff.). Whence he says: Cursed is their fury, because it is stubborn, and the rest. And I will scatter them in Israel. For Levi did not receive his own inheritance, but had a few cities to inhabit among all the scepters. Concerning Simeon, it is written in the book of Joshua (Josh. 19:1, 2) that he also did not receive his own cord, but received something from the tribe of Judah: Judah, your brothers will praise you, your hands are on the necks of your enemies; the sons of your father will adore you. The lion's cub is Judah, for prey, my son, you ascended, resting you lay down like a lion, and like a lioness. Who will rouse him (Gen. 49:8, 9)?

Because Judah is interpreted as "confession" or "praise," it is rightly written of Judah, "Your brothers will confess you, or praise you." And although there is a great mystery concerning Christ, nevertheless according to the letter it signifies that kings would be generated through the line of David, and that all the tribes would adore him. For it does not say, "the sons of your mother," but "the sons of your father." And what follows, "You have gone up for plunder, my son," shows that he would lead captive peoples, and according to a more sacred understanding, that he ascended on high and led away captivity captive (Ps. 67:19; Eph. 4:8). Or, which I think better, captivity signifies the Passion, the ascent the Resurrection. "Tying his foal to the vine, and his she-ass to the vine." That is, that the foal of the ass (John 12:14) on which Jesus sat—that is, the people of the Gentiles—he joined to the vine of the apostles, who are from the Jews; and to the vine, or, as it is in the Hebrew, Sorech, that is, the chosen vine, he tied the she-ass on which the Church gathered from the nations sat. Moreover, what it says, "My son," makes a conversion from Judah himself to Christ, because Christ is about to do everything. [And what is said, "The scepter will not be taken away from Judah, nor the leader from his loins, until he who is to be sent comes; and he himself will be the expectation of the nations" (Gen.

XLIX, 10) signifies that princes from the tribe of Judah would not fail until the time when Christ was born, who, sent by the Father, is the expectation of the nations. 4. Zebulun will dwell on the seashore and at the station of ships, reaching as far as Sidon. Issachar is a strong ass, lying down between the boundaries, saw that rest was good and the land excellent, and placed his shoulder to bear, becoming a servant of tributes (Gen. XLIX, 13-15). Because above he had said of Zebulun that he would possess the shores of the Great Sea and would touch Sidon and the other Phoenician cities, now he returns to the inland province and makes Issachar, who will possess a very beautiful region in Galilee next to Naphtali, a dweller by his blessing. He calls the ass bony or strong, and says he placed his shoulder to bear, because he would labor greatly in the work of the land and in conveying to the sea what was produced in his territories, also bringing tributes to the kings. The Hebrews say that by metaphor it is signified that, meditating on the holy Scriptures day and night, he gave his effort to labor, and therefore all serve him, as if bringing gifts to a master. Dan will judge his people, just as the other tribes in Israel. Let Dan be an adder on the path, a horned serpent on the trail, biting the horse's hoof so that its rider falls backward. I will await your salvation, Lord (Ibid. 16-18). Samson, a judge in Israel, was from the tribe of Dan (Jud. XIII, 2).

Therefore, it says this: Now, seeing in spirit that your Nazirite Samson lets his hair grow and, having cut down the enemy, triumphs (Judges 16:29), that, like a serpent and a basilisk, he blocks the roads, permitting no one to pass through the land of Israel; but also, if anyone rash, trusting in his own strength as if in the speed of a horse, wishes to plunder it like a bandit, he will not be able to escape. It speaks entirely through the metaphor of a serpent and a horseman. Therefore, seeing your so strong Nazirite, that he died because of a harlot, and dying, killed our enemies, I thought, O God, that he himself was Christ your Son; but because he died and did not rise again, and Israel was again led into captivity, another Savior of the world and of my race must be awaited, so that he for whom it is reserved may come, and he himself is the expectation of the nations. "Gad, girded, will fight before him, and he himself will be girded from behind" (Gen. 49:19). It signifies that Gad, Reuben, and the half-tribe of Manasseh, returning after fourteen years to the sons whom he had left across the Jordan as a possession, found a great battle against them of the neighboring nations, and, having conquered the enemy, fought bravely. Read Joshua (Joshua 13:7) and Chronicles (1 Chronicles 5:18). "Nephthalim, a deer let loose, giving words of beauty; or Nephthalim, a well-watered field" (Gen. 49:21). The Hebrew word means both, AIALA SE-LUHA (1 Chronicles 5:18).

It signifies, moreover, that the hot waters themselves arise in the tribe, or that it was irrigated by the flow of the Jordan above the Lake of Gennesaret. The Hebrews, however, wish that, on account of Tiberias, which seemed to possess knowledge of the Law, an irrigated field and utterances of beauty are prophesied. But the released stag indicates early crops and the swiftness of a more fertile land. Yet it is better if we refer everything to the teaching of the Savior, that there especially the Savior taught, as is also written in the Gospel (Matthew 4:15). My son Joseph increasing, my son increasing and comely in appearance; the daughters ran down upon the wall; but they provoked him, and they quarreled, and they envied him, having javelins. He sat in the strong one, his bow, and the bonds of his arms and hands were loosened by the hand of the mighty Jacob. Thence a shepherd went forth, the stone of Israel. (Genesis 49:22-24.) O son Joseph, who are so beautiful that the whole crowd of Egyptian maidens from the walls and towers and windows looks out at you, your brothers envied you and provoked you to wrath, having arrows of spite and wounded by darts of jealousy. But you placed your bow and your weapons of fighting in God, who is a strong fighter; and your bonds, with which your brothers bound you, were loosened and broken by him, so that from your seed the tribe of Ephraim is born, strong and steadfast, and like a harder stone unconquered, also ruling over the ten tribes of Israel.

Benjamin, a ravenous wolf, will devour prey in the morning and divide the spoils in the evening (Gen. 49:27). That this is a most manifest prophecy of what was said concerning the Apostle Paul (Acts 8:3; Gal. 1:13) is clear to all, because in his youth he persecuted the Church, and in his old age he was a preacher of the Gospel. The Hebrews, however, have said this: The altar on which victims were sacrificed and the blood of the victims was poured at its base was in the portion of the tribe of Benjamin; this, they say, signifies that the priests sacrifice victims in the morning, and in the evening they divide what has been contributed to them from the Law, placing the bloodthirsty wolf, the voracious wolf, upon the interpretation of the altar, and the divider of spoils upon the priests, who, serving the altar, live from the altar. These things, however, are historical. Spiritually, however, in Reuben it shows the person of the earlier people of the Jews, to whom it is said by the Lord, Israel my firstborn (Exod. 4:22); for indeed, as was due to the firstborn, it was his to receive the priesthood and the kingdom. It is added, you are my strength (Ibid.). Assuredly because from this people came the foundation of faith, from this people came the strength of God, who is Christ (1 Cor. 1:24). But how he himself is the beginning of sorrows, except that he always inflicted injury upon God the Father: while he turned his back to him, and not his face. This one is first in gifts, because the oracles of God (Rom. 3:2), and the legislation, and the Testament or promise (Rom. 9:4) were first entrusted to them.

This one is greater in command; certainly on account of the magnitude of its strength, because this same people ruled more abundantly than the others in this age. But it was poured out like water, sinning against Christ, which is not held by a vessel: it was poured out by the impulse of pleasure, and therefore it added: "Let it not increase further" (Gen. 49:4), because this same people, after it was scattered throughout the whole world, was greatly diminished. But why it deserved such things, it thus subjoined: "Because you ascended your father's bed" (Ibid.). It proclaims the audacity of the firstborn people, which ascended its father's bed and stained his couch, when the Lord's body, in which the fullness of divinity rested (Col. 2:9), was seized, hung on the cross, and defiled with iron. "Simeon and Levi are brothers, vessels of iniquity waging war" (Gen. 49:5). By Simeon and Levi, the Scribes and Pharisees and priests of the Jewish people are understood. For the Scribes of the Jews were from Simeon, and from the tribe of Levi were the chief priests, who formed a plan to seize and kill Jesus by deceit. Concerning which plan it says: "Let my soul not enter into their council" (Ibid. 6). For it abhorred such great crimes, which the Jews were about to commit in the most notorious times. "Because in their fury they killed a man" (Ibid.), that is, Christ, of whom it is said: "Behold a man, the East is his name" (Zech. 6:12). And elsewhere: "A woman will encompass a man" (Jer. 31:22). "They undermined the wall" (Gen.

(Gen. 49:6), that is, that most powerful spiritual wall which guards Israel, they pierced with a lance. Cursed is their fury, because it is stubborn. (Ibid. 7), certainly when, inflamed with fury and anger, they offered Christ to Pontius Pilate, saying: Crucify, crucify (John 19:6). And their indignation, because it is harsh (Gen. 49:7): while they demanded Barabbas the robber, and demanded that the Prince of life be crucified (Matt. 27:21). I will divide them in Jacob, and I will scatter them in Israel (Gen. 49:7): because some of them believed, while others remained in unbelief. For those who are separated from them and come to faith are said to be divided; but those whose homeland and temple were overthrown, and whose unbelieving race is scattered throughout the world, are said to be scattered. Judah, your brothers will praise you (Ibid. 8). Through this Judah, the confessor Christ is expressed, who was born from his tribe according to the flesh. His brothers will praise him, namely the apostles and all his co-heirs, who through the adoption of the Father have become sons of God, and brothers of Christ through grace, of whom he himself is the Lord by nature. Your hands are on the necks of your enemies (Ibid.). For with the same hands and the same trophy of the cross, he both covered his own and bent the enemies and hostile powers. According to which the Father also promises him, saying: Sit at my right hand, until I place your enemies as a footstool for your feet (Ps. 109:1). The sons of your father will adore you (Gen.

(Gen. 49:8): when many of the sons of Jacob worship him, they are saved by the election of grace (Rom. 11:5). A lion cub of Judah (Ibid. 9). When by being born he became a little child, as it is written: A little child is born to us (Isa. 9:6). To the prey, my son, you ascended, that is, ascending the cross, you redeemed captive peoples; and those whom the adversary had invaded, you, dying, snatched away; finally, returning from the underworld, you ascended on high, you led captivity captive (Ps. 68:19). Resting, you lay down like a lion (Gen. 49:9). Most clearly Christ lay down in the passion, when with bowed head he gave up his spirit (John 19:30), and when in the tomb he rested secure, as if in a certain sleep of the body. But why like a lion, and like a lion cub? For in his sleep he was a lion, when he accomplished this very thing not from necessity, but from power, as he himself says: No one takes my soul from me, but I lay it down (John 10:18). But what he adds, and like a lion cub: for he died whence he was born. Well, then, did Christ rest like a lion, who not only did not fear the bitterness of death, but even in death itself conquered the dominion of death. But what he says, Who will rouse him (Gen. 49:9)? Because no one except himself, according to what he himself says: Destroy this temple, and in three days I will raise it up (John 2:19). The leader from Judah will not fail, and the rest (Gen. 49:9,10). This is most clearly referred to Judah.

For a long time, from his seed, there was an unblemished succession of the kingdom among the Jews, until Christ was born, as we said above. Tying his foal to the vine (Gen. 49:11). His foal is the people from the Gentiles, upon whom the burden of the law had never yet been imposed. He joined this to the vine, that is, to the apostles, who are from the Jews. For the vine of the Lord Sabaoth is the house of Israel (Isa. 5:7). And to his lowly donkey (Gen. 49:12). He himself says, I am the true vine (John 15:1). To this vine, therefore, he ties his donkey, that is, the slow-moving Synagogue, weighed down by the heavy burden of the law. He washed his garment in wine (Gen. 49:11), either his flesh in the blood of the passion, or the holy Church in that wine which will be poured out for many for the remission of sins (Matt. 26:28). And in the blood of the grape his cloak (Gen. 49:11). The cloak is the Gentiles, whom he joined to his body, as it is written: I live, says the Lord, unless I clothe all these as a garment (Isa. 49:18). His eyes more beautiful than wine (Gen. 49:12). The eyes of Christ are the apostles and evangelists, who provide the light of knowledge to the Church; their precepts surpass the austerity of the wine of the ancient law, because they are far lighter. And his teeth whiter than milk (Gen. 49:12). The teeth are the holy teachers, who cut men off from errors and, as if by eating, transmit them into the body of Christ.

But the leaders of the Church have become whiter by the milk of the old law. Zebulun dwelt on the seashore and at the station of ships (Gen. 49:13). Zebulun is interpreted as "dwelling of strength" and signifies the Church. This one dwells on the seashore and at the station of ships, so that it may be a refuge for believers and show the port of faith to those in peril. Against all storms of the age, with unshaken firmness it stands solid, beholds the shipwreck of the Jews, and the tempests of heretics, who are carried about by every wind of doctrine, and though it is battered by the waves, it is not broken. It extends as far as Sidon (ibid.), that is, to the Gentiles. It is also read in the Gospel that some apostles were taken from there, and that the Lord often taught in those places, as it is written: "The land of Zebulun and the land of Naphtali, the people who sat in darkness saw a great light" (Matt. 4:15, 16, from Isa. 9:1). Sidon is interpreted as "hunter" or "huntress." Who are the hunters, if not the apostles? Who, as we said above, were taken from those places, of whom it is said: "I will send many hunters, and they will hunt you on every mountain" (Jer. 16:16). Issachar, a strong ass (Gen. 49:14). Issachar, which is interpreted as "reward," refers to the people of the Gentiles, whom the Lord purchased with the price of his own blood.

Here Isachar is written as a strong ass, because the gentile people were at first like a brute and lascivious animal, standing by no reason, but afterwards willingly bore the yoke of evangelical discipline. Here, lying between the boundaries, it saw that rest was good, and that the land was very good (Gen. 49:15). But to lie between the boundaries is to await the end of the world in rest, to seek nothing of those things which now occupy the middle, but to desire the last things. And the strong ass sees rest and the best land, when simple gentility raises itself to the strength of good work precisely because it is heading for the homeland of eternal life. Hence it also puts its shoulder to bearing, because while it desires to reach the promised rest, it willingly bears all the burdens of the commandments. Hence it became serving tributes, that is, offering to Christ the king the goods of its faith and the gifts of good works. Dan will judge his people as the other tribes in Israel. Let Dan be a serpent in the path, a horned viper in the footpath (Gen. 49:16, 17), and the rest. Some say that the Antichrist is predicted by these words to be from this tribe, because in this passage Dan is asserted to be both a serpent and a biter, and because among the tribes of Israel Dan first encamped to the north, signifying him who says he sits in the sides of the north (Num. 2:25), and of whom the prophet says figuratively: From Dan the neighing of his horses was heard (Jer. 8:16). He is called not only a serpent, but also a horned viper.

For in Greek "horns" are called "cerata." Therefore, that horned serpent is said to exist, through whom the Antichrist is fittingly asserted, because he will be armed against the life of the faithful with the bite of pestilential preaching and also with the horns of power. But who does not know that a narrow path is more constricted than a road? Therefore Dan becomes a serpent on the road, because in the breadth of the present life he provokes them to walk, to whom he flatters as if sparing them: but he bites on the road, because he consumes with the poison of his error those to whom he grants freedom. He becomes a horned serpent in the narrow path: because those whom he finds faithful, and who constrain themselves within the narrow ways of the heavenly commandment, he not only attacks with the wickedness of crafty persuasion, but also oppresses with the terror of power, and in the languor of persecution, after the benefits of feigned sweetness, he exercises the horns of power. That horse, whose hooves the horned serpent is said to bite, suggests this world, which through its pride foams in the course of fleeting times. And because the Antichrist strives to seize the extremities of this world, that horned serpent is said to bite the horse's hooves. For to bite the hooves of a horse is to touch the ends of the age by striking. So that his rider falls backward (Ibid. 17). The unfaithful people of Judah, caught in the snares of their error, await the Antichrist instead of Christ.

Rightly does Jacob, in that same place, suddenly turn to the voice of the elect, saying, "I will await your salvation, O Lord": that is, not as the unfaithful await the Antichrist, but I faithfully believe in the true Christ, who is to come for our redemption. Amen.