7 This is (the blessing) of Judah: and he said, "Hear, Yahweh, the voice of Judah. Bring him in to his people. With his hands he contended for himself. You shall be a help against his adversaries."
*Minor differences ignored. Grouped by changes, with first version listed as example.
And this is the blessing of Judah. [1] Jerome has faithfully given the sense, "This is the blessing," although it is not actually expressed. It might at first sight appear inconsistent that some abatement should be made from the splendid and abundant blessings which had been promised to the tribe of Judah. This, however, is by no means the case; for the inviolable decree respecting the supremacy of Judah is not thus altered; but Moses merely reminds them how difficult of accomplishment it would be. Jacob had declared, as if speaking of a peaceful dominion, that his "brethren should praise" him, that his "father's children should bow down before" him; that "the scepter should not depart from Judah, nor a lawgiver from between his feet," (Genesis 49:8, 10;) but, inasmuch as this dignity lay dormant for a long time, and it was necessary that it should contend with many tedious obstacles before it finally manifested itself, Moses consequently speaks in more limited terms. Still, he seems to have referred not merely to the earlier period, but to the various calamities whereby the kingdom of David was not only apparently diminished, but destroyed; and especially to the melancholy interruption of it which arose from the Babylonish captivity. The sum is, that the prosperity of which Jacob prophesied was not to be so conspicuous in the tribe of Judah, as that all things were to be expected to be joyous and successful, but rather that those, to whom the supreme power as well as wealth was promised, would be exposed to many evils, so that they should be reduced to extremities, and be greatly in want of the help of God. He therefore betakes himself to prayer, and by his example admonishes not that tribe only, but the others also, to implore the faithfulness of God in their overwhelming difficulties. And this lesson applies to ourselves also, in order that we may be the more aroused to prayer and supplication, the more Satan is urgent for the destruction of Christ's kingdom. At the same time, what I have stated must be observed, namely, that the promise remains firm, since it is not in vain that Moses places all the tribes under the dominion of Judah, when he petitions that he may be brought unto his people, nor promises in vain that God will be at hand to help him, so that he may prevail against his enemies.
1 - And this also of Judah.
Bring him unto his people - Moses, taking up the promise of Jacob, prays that Judah, marching forth at the head of the tribes, might ever be brought back in safety and victory; arm intimates that God would grant help to accomplish this.
And this is the blessing of Judah - Though the word blessing is not in the text, yet it may be implied from Deuteronomy 33:1; but probably the words, he spake, are those which should be supplied: And this he spake of Judah, Lord, hear the voice of Judah; that is, says the Targum, receive his prayer when he goes out to battle, and let him be brought back in safety to his own people. Let his hands be sufficient for him - let him have a sufficiency of warriors always to support the tribe, and vindicate its rights; and let his enemies never be able to prevail against him! Three things are expressed here:
1. That the tribe of Judah, conscious of its weakness, shall depend on the Most High, and make prayer and supplication to him;
2. That God will hear such prayer; and,
3. That his hands shall be increased, and that he shall prevail over his enemies. This blessing has a striking affinity with that which this tribe received from Jacob, Genesis 49:9; and both may refer to our blessed Lord, who sprang from this tribe, as is noticed on the above passage, who has conquered our deadly foes by his death, and whose praying posterity ever prevail through his might.
And this [is the blessing] of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be (g) sufficient for him; and be thou an help [to him] from his enemies.
(g) Signifying, that he would barely obtain Jacob's promise, (Genesis 49:8).
And this is the blessing of Judah,.... Which follows; the same supplement of the words is made in the Targums of Jonathan and Jerusalem; but Aben Ezra thinks it refers to what goes before, that this, the same thing prayed for or prophesied of Reuben, belongs also to Judah, that he should live and not die; it may be in the wars in which that tribe would be and was engaged:
and he said, hear, Lord, the voice of Judah; in prayer, as all the Targums paraphrase it, which was eminently fulfilled in David, Asa, Jehoshaphat, Hezekiah, and other kings, which were of this tribe; who, when in distress, lifted up their voice in prayer to God, and were heard and delivered, as the Lord's people in all ages are: Judah signifies professing, confessing, praising, &c. this tribe was both a praying and praising people, as all good men be; they profess the name of the Lord, and their faith in him; they confess their sins and unworthiness; they praise the Lord for his mercies, temporal and spiritual, and pray to him for what they want; and their voice is heard with pleasure, and answered: particularly Judah was a type of Christ, who was of this tribe, and whose voice in prayer for his people has been always heard:
and bring him unto his people; in peace, often engaged war, so all the Targums: and as it may refer to Christ his antitype, it may respect his incarnation, when he came to his own and was not received by them; and to his resurrection from the dead, when he appeared to his disciples, to their great joy; and to the ministry of the Gospel among the Gentiles, when to him was the gathering of the people; and will be further accomplished at the last day, when he shall return and appear to them that look for him, a second time, without sin unto salvation:
let his hands be sufficient for him; both to work with, and provide for themselves all the necessaries of life, and to fight with their enemies, and defend themselves against them; so Christ's hands have been sufficient, or he has had a sufficiency of power and strength in his hands, to combat with and overcome all his and our enemies, to work out the salvation of his people, and to supply all their wants:
and be thou an help to him from his enemies: which this tribe often experienced in their wars with their enemies, being very warlike and courageous, successful and victorious, both before they had kings and in the several kings of their tribe, as David, Jehoshaphat, and others; and was remarkably fulfilled in Christ, whose helper the Lord was as man and Mediator, see Isaiah 1:7; no mention is made of Simeon, because of the affair of Baalpeor, in which that tribe had a great concern, Numbers 25:1; as Aben Ezra observes; or because, according to Jacob's prophecy, it was to be scattered in Israel; though the same is also said of Levi, who yet is here blessed; rather therefore the reason is, because Simeon had his inheritance in the midst of the tribe of Judah, and so was blessed in it, see Joshua 19:1; thus the Targum of Jonathan expresses it here,"and he joined in his portion and in his blessing, Simeon his brother;''some copies of the Septuagint version, as that in the king of Spain's Bible, make mention of him at the end of Reuben's blessing,"and let Simeon be much in number.''
this is the blessing of Judah--Its general purport points to the great power and independence of Judah, as well as its taking the lead in all military expeditions.
The blessing upon Judah is introduced with the formula, "And this for Judah, and he said:" "Hear, Jehovah, the voice of Judah, and bring him to his people; with his hands he fights for him; and help against his adversaries wilt Thou be." Judah, from whom the sceptre was not to depart (Genesis 49:10), is mentioned before Levi as the royal tribe. The prayer, May Jehovah bring Judah to his people, can hardly be understood in any other way than it is by Onkelos and Hengstenberg (Christol. i. 80), viz., as founded upon the blessing of Jacob, and expressing the desire, that as Judah was to lead the way as the champion of his brethren in the wars of Israel against the nations, he might have a prosperous return to his people; for the thought, "introduce him to the kingdom of Israel and Judah" (Luther), or "give up to him the people which belongs to him according to Thine appointment" (Schultz), is hardly implied in the words, "bring to his people." Other explanations are not worth mentioning. What follows points to strife and war: "With his hands (ידיו accusative of the instrument, vid., Ges. ֗138, 1, note 3; Ewald, ֗283, a.) is he fighting (רב participle of ריב) for it (the nation); Thou wilt grant him help, deliverance before his foes."
Hear, Lord - God will hear his prayer for the accomplishment of those great things promised to that tribe, Genesis 49:8-12. This implies the delays and difficulties Judah would meet with, that would drive him to his prayers, which would be with success. Unto his people - When he shall go forth to battle against his enemies and shall fall fiercely upon them, as was foretold, Genesis 49:8-9. Bring him back with honour and victory, to his people, to the rest of his tribe who were left at home when their brethren went to battle: and to his brethren the other tribes of Israel. Let his hands be sufficient for him - This tribe shall be so numerous and potent that it shall suffice to defend itself without any aid, either from foreign nations or from other tribes; as appeared when this tribe alone was able to grapple with nine or ten of the other tribes. From his enemies - Thou wilt preserve this tribe in a special manner, so that his enemies shall not be able to ruin it, as they will do other tribes, and that for the sake of the Messiah who shall spring out of it.
*More commentary available at chapter level.