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them a reprimand for their past conduct, and to others a prophetic allegory, concerning the future situation, and power of their descendants. To explain these is foreign to the present purpose; but that which was addressed to Judah, the fourth son, requires a more particular attention, because it contains a clear prophecy of the Messiah, and a still farther limitation of him, to his Tribe in particular. Why it pleased God to select him from among his brethren, to be the Progenitor of Christ, according to the flesh, it is not very easy to determine, nor perhaps necessary to enquire. However it may be observed, that Judah, though far from a perfect character, was not an abandoned one. He agreed

indeed with his brethren to sell their brother Joseph, but he prevented them from murdering him; and when they went down into Egypt the second time, to buy food, he not only promised his father to be surety for Benjamin's return, but, in a most affecting speech, earnestly intreated Joseph, when he threatened to detain the

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lad, that he would permit him to remain as a bondman, instead of Benjamin *.

These were obligations, which his father was not likely ever to forget, though to reward him by encreasing his prophetic blessing, was not in his power. Though his voice was the organ which conveyed it, the blessing itself was dictated by the inspiration of God, and the fond affections of the father, could have no influence over it. Judah was only his fourth son, in the order of his birth; and born of Leah, not of

* It is observable, that, as in consequence of this kindness, there might probably, be always afterwards a particular affection between Judah and Benjamin, so in the sepa ration of the two kingdoms, under Rehoboam, many ages afterwards, the tribe of Benjamin was the only one that adhered to Judah, and with it formed the Kingdom that was called by that name. And yet, previous to this, when the Benjamites for their insolence, and the abuse of the Levite's wife at Gibeah, were to be punished by their brethren, it was the tribe of Judah, which, by the express command of God, was ordered to go up first against them. Judges xx. 18.

In the text concubire ; i. e. a lawful wife, but one who had no dowry, and whose father had not yet consented to the match-Leland. In v. 4, her father is called his father in law. She left him from a quarrel, not from licentiousness. See the Greek version, Grabe; and Tremel : and Junius.

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the beloved Rachel: but of the three elder sons, Reuben, by his incestuous connection with Bilhah his father's concubine, the mother of Dan and Napthali, had forfeited his birthright, as Simeon and Levi his next brothers, had also done theirs by their perfidy, cruelty, and rapaciousness, towards the Shechemites on account of the defilement of Dinah their Sister. Next to them came Judah, and to him

See 1 Chron. v. 1, where the birthright, that is, its temporal privileges, is said to have been given to Joseph, expressly upon this account. But this seems to refer, only to the grant which Jacob made to Joseph, Gen. xlviii. 22, of the land which he had conquered, and which would otherwise, have descended probably to his first-born. And this distinction is clearly made, in the following verse; Judah prevailed over his brethren, and of him came the chief ruler (David) but the birthright was Joseph's. And here it may be mentioned, as a very remarkable circumstance, which I believe has not been observed, that the descent of Christ according to the flesh, through all its different limitations, passed in every instance, through a line of younger sons. Seth, Shem, Abraham (See Raleigh, Calmet, Wells, and Lightfoot,) Isaac, Jacob, Judah, David, and Solomon, were all younger sons; and these were the only persons, pointed out by prophecy, from whom Christ was to descend.

Gen. xlix. 7.

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therefore was given the most valuable part of the birthright, the limitation of the Messiah to his family, as well as the grant of temporal authority and dominion, both over his brethren and his enemies.

But that part of Judah's blessing which relates to the Messiah, must be more particularly considered, both because it is universally understood, except by some of the modern Jews, to refer to him, and because it is the first prophecy, which points out the particular time when he was to appear. The Sceptre, says the Patriarch, shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come, and unto him shall the gathering of the people be. The plain meaning of which words seems to be, that the tribe of Judah should have dominion, and be governed by their own laws, till the promised Redeemer should come; and that the Gentiles, (that is, all other nations) shall be gathered together. with the Jews, and form one Christian people under him.

The conclusion of this prophecy still remains to be fulfilled, if by the gathering

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of the people, be understood, the final conversion of all nations to Christianity; but some learned men, among whom is Mr. Granville Sharp, suppose it to have been completed, both in the multitudes which followed our Lord, when they saw his miracles, John vi. &c, and since that time, in the many nations, who have embraced his religion. It is needless, however, to enquire minutely into this matter, since the chief and obvious design of the prophecy, was to point out the time, during which, Christ was to appear; and this was while the Jews still had a government of their own, which was the case when our Lord was born. Nor had their own government ever entirely ceased in this tribe ; for even during their captivity in Babylon, they were allowed to be under the rule of their own Elders, and judged by their own laws * ; and though the ten tribes of Israel

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See the ancient book of Susannah, which, however doubtful as to the history contained in it, would be absoute nonsense upon any other supposition. But this is plainly asserted in the Talmuds, and the names of the Judges,

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