Sermons
Vander Kam on Genesis 49:8-12
Sermons
Vander Kam on Genesis 49:8-12Genesis 49:8-12 – "'Judah, your brothers shall praise you;
Your hand shall be on the neck of your enemies;
Your father's sons shall bow down to you.
Judah is a lion's whelp;
From the prey, my son, you have gone up.
He couches, he lies down as a lion,
And as a lion, who dares rouse him up?
The scepter shall not depart from Judah,
Nor the ruler's staff from between his feet,
Until Shiloh comes,
And to him shall be the obedience of the peoples.
He ties his foal to the vine,
And his donkey's colt to the choice vine;
He washes his garments in wine,
And his robes in the blood of grapes.
His eyes are dull from wine,
And his teeth white from milk.'" (New American
Standard Bible)
Beloved in the Lord, the one thing that is very obvious upon reading the Bible is this, that it does not have a "who's who." And that even though there may also be a catalog of the heroes of faith such as for example, in Hebrews 11, that nevertheless it is also couched in far different terms than the way in which we are wont to write these things. That never glorifies man as he is because there is no glory in him, and that we may therefore also learn to see from the very beginning in the Biblical history that it is by grace alone.
For even though there are those mentioned beloved, those who are indeed heroes of faith, those who stand out far above all the others of their generation, nevertheless concerning them are their sins also clearly revealed. And the weight of the Gospel, the weight of the Word of God always rests on this, that it is not that which they have done, but it is only the grace of God that has led them, and that it is only the grace of God that has chosen them.
And those are the things with which we are still faced in our present day, are we not. That also when it comes to such things as the election, the election of God, that we also begin to realize that it is not out of merit, not out of the things that we have done, but that it is His grace alone that has chosen us.
Now all of Holy Writ, whether it is in this doctrinal part or whether it is in its historical part, all of it points in that self-same direction, that it is the grace of God that has chosen, and that it is the grace of God that makes us what we are at the present time.
We speak to you tonight on, "Judah, The Chosen One." And then we notice in the first place that, it is not of merit; secondly it is of grace; and finally, its purpose.
And here beloved, we are also able to see that it is indeed not of merit because of the fact that he is already the fourth one that is chosen for the birthright. And that here we are also led through these things in order that it may also become crystal clear to us, what is involved. And that here it is also made clearer than any other part of Scripture as to what are the things that are involved in that birthright blessing.
For concerning an Esau it had also been said that even though he is the elder, nevertheless he is not going to inherit, but let it be left with this, that we begin to wonder why not? We are left to wonder are we not, even though he also goes the way of sin, but nevertheless Jacob did also, and we begin to wonder why the one is chosen and not the other. And we are there dealing as it were, with the choice of God which seems to be arbitrary.
But when it comes to the sons of Jacob, then we are able and we are then led into the mysteries of it, so that we are able to see what is involved. And if Reuben is not going to receive it because of the fact that he has committed such lewdness that it is not even mentioned among the Gentiles. And that as a result of it, he has forfeited it, and a forfeited blessing through the sins that he himself has committed; that is the reason why it is not given to him.
And now when you come to Simeon and Levi, these two can be taken together, says Jacob. These are the two that are indeed brothers in their sins, and they have also committed such immorality that it is that with which Jacob cannot live, even unto the end of his days. And as a result of that, they also are not going to receive the birthright, they are not going to inherit, they are not going to receive the blessing of Abraham, Isaac and Jacob. But it is going to go to someone else.
And now it is the fourth in line, the fourth son of Leah. This man Judah, and as he now stands before Jacob, and this dying patriarch says, "Judah, thou art the one whom thy brothers shall honor, thou art the one who art exalted above all the others, thou art the one who art chosen, thou art the one who art different from all the others." Because of the fact that the others have forfeited it. And therefore it is not because of the fact that he is the firstborn; he is fourth in line. But nevertheless he receives it. So that it is not of merit, not because he is the firstborn, but it is because of the forfeiture of others, and that is a sad way of receiving it.
That is a very sad way to receive the blessing of the patriarch, to receive the blessing of God, because the others were not worthy; they had sinned so grievously that they had even forfeited the birthright. And we are also able to see it beloved, at the time of his birth. And then Leah, and she had made these comments concerning the birth of every one of her sons, and so we have also seen it in the prior ones. And then she says when Judah is born, "This time will I praise Jehovah." That is the only thing there is left; what praises is she going to bring otherwise, where else shall she go with her praises. This time I am no longer looking for this, that it is through the birth of a child that my husband is going to be brought closer to me. Not at all! But this time I look away from everything else and I look unto Jehovah and I give Him the praise alone.
Now here we are therefore no longer dealing with that false piety that she had shown before. There that kind of a piety, that kind of a way you know, in which so many people still interpret Scripture, the way in which they interpret the ways of God; you can see, this was God's hand! And I can't see it at all. And you can see this was God's purpose, and others can't see it at all. And you can see this is the way in which it had to be according to the providence of God. And nobody else can see it and neither can the Bible. And that is the thing in which we have made ourselves guilty again and again.
When she had said concerning a Levi, concerning a Simeon, concerning a Reuben, all of these pious things, and it was but for one purpose, in order that she might thereby attract the love of her husband, and at the same time pour coals of fire on the head of her own sister.
But now Judah; this time will I praise Jehovah. And Jacob, when he is called upon at this time beloved, to give this blessing, this is not according to his own desire. He would far rather have given this blessing to Joseph, his beloved. But the father is not speaking here, but the prophet, the mouth of God. And now he says concerning Judah, "Thou art the one, thou art the chosen one, not of me, but of God." For the blessing of Abraham, Isaac and Jacob is now to go on in the line of Judah.
And again, would you look once more at this, that it is indeed not merited, then we have only to look upon the life of Judah. And then one begins to wonder why it is that the blessing has come upon him and that he also was not skipped in order that we might go on to Zebulun. For this is the man who has also been guilty of such gross immorality, and the Bible does not cover it, but it exposes it to the daylight and exposes it to the church of Christ of all ages, that which is here written in chapter 38. When he had given his son to wife, and he himself had married a Canaanite, and then had given his son, his eldest son, had gotten a wife for him, and then he did not find favor in the sight of God, and God slew him.
And then that Neverite married so that his second son is now to take the widow, and this one makes himself guilty of a sin that has been connected with his own name throughout the ages, and God slays him. And then that third son, who is now to become the husband of that widow according to the rules and regulations, he withholds him. Because this woman is the pitfall of his son. And she disguises herself as a harlot, and Judah violates this prostitute. And of that union is born a Perez, a breach. And that's the line from which Christ is born.
That divine irony that he takes now this kind of a situation, a kind of a situation born in sin. And Christ comes out of that line. And if that isn't enough, then it is also that line of Rahab the harlot, and of Bathsheba. And that is the line of Judah, from which Jesus Christ is born, in order that it may not be of merit, not at all. By grace are ye saved, that not of yourselves, it is a gift, a gift of God.
Secondly, notice also the grace that is herein showed. And beloved, we are to realize that that is the fact that is shown here in this life from beginning to end. And that it is to Judah that all the blessings are going to come, that is the blessing of the birthright. And thereby is he also the recipient of all the blessings of Abraham, Isaac and Jacob; "I will be a God to thee and to thy seed after thee." To thee will I give this land of Canaan as a permanent possession. I will be a God to thee so that thou wilt set thy foot upon the neck of thine enemy. All these blessings are his, and they are doubled to him above all of his brethren. And thy brothers shall bow down to thee, thy brothers shall listen to thee, thy brothers shall harken. And those are the things that have also indeed occurred in the life of this Judah.
Oh for a time and that but temporary, that they bowed before Joseph, but that is a totally artificial situation. And that is temporary, and here it is only because that man has that position for the time. Only a short time before they had sold him away in Egypt, and they had also there cursed that they would never bow down before him, when he had prophesied it on the basis of his dreams.
But thy brethren shall bow before thee, permanently. For they shall become by far the greatest and the leading tribe in all Israel. All the blessings of the patriarch shall be yours. They shall be given to you in such profuse measure that you will not be able to contain them. Thou wilt take thy garments and wash them in wine. He shall be so beautiful in life, that his eyes shall be darker than wine and his teeth whiter than milk. Those are the kinds of blessings that are bestowed upon this Judah.
This is the prophecy, beloved, concerning all that which is to come. And these are the kind of prophecies that are also in a measure fulfilled, and that are fulfilled already in that measure during his own life. And that it is that blessing of Jacob, that blessing of the patriarch that follows him every step of the way. But it is especially beloved, in that chapter that I read to you tonight, that he shows himself in his true character. For we are not left with Genesis 38 where he sinks to the lowest in sin, but we are there also elevated in that chapter 44 when he stands there before Joseph whom he doesn't know, and now makes supplication for his youngest brother. And there stands before this man in this moving chapter, perhaps the most moving chapter in all of Scripture. Where stands this Old Testament redeemer, and he is standing here before this despot of Egypt and says, "I am surety, I am his bondsman. Take me; let that child go, because I am surety for him. I will be thy servant, thy bondsman forever, but let that child go. I cannot look upon my father and see that his gray head goes into the grave in that turmoil."
Oh, now you have visions of Jesus Christ. This man Judah, "Thou art the one. All thy brethren shall bow before thee." He is here going to rise far higher than Joseph ever went. As he is standing here before this man in Egypt and is pleading there as a surety. How different from a Reuben, a Reuben who has said to his father, "Slay your two grandchildren if I don't bring him back!" "Oh," says Judah, "I give myself, I'll give myself into death, into bondage for Benjamin."
Those are the things that developed and that developed in that history of the people of God. Here is the tribe that gives birth to a David and to a Solomon. These are the ones who cause that kingdom of Israel, that kingdom of Judah to flourish. Here you find the sweet singer of Israel, the shepherd of his people, and the man who is also ready to build a house to the name of God. That man who is ready even to give his life. Also in that same vein, as a suretyship of David, when he has sinned against Bathsheba, and the prophet Nathan comes and says, "Thou art the man!" And then when that pestilence rages for three days through Jerusalem, then he says "O Lord, why these sheep, why not me?" That's Judah. David, the man after God's own heart. Here we see visions of Jesus Christ arising.
Now we see beloved, that also even in that history of Judah, there are indeed the heights but there are also the depressions, there also the declines. And as Rehoboam stands before the people and instead of being a shepherd to this people, says, "I will chastise you with whips, with scorpions, I will chastise the people of God." Now Judah is sinking again, sinking into the depths, and finally his own land becomes occupied territory, and they themselves have to go into captivity. And Judah; "Thou art the one." But it all failed; Judah can redeem Benjamin in the eyes of Joseph, but Judah cannot redeem Judah, and Judah cannot redeem Israel. All these things lead to failure. It is the grace of God that has been given so that he is able to rise to heights, heights such as are not found in the life of any of the brothers. But it is not yet complete; it is not yet fulfilled. All things are not yet where they have to be.
You can have the great heroes of faith, you may have an Abraham, an Isaac, a Jacob, a Judah; but you can't have more than that. And otherwise everything fails, and breaks to pieces, and is completely overturned.
And finally, notice also, the purpose. And the purpose, beloved, is that which is also given also in this same section, in verse 10; "The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until Shiloh come, and unto Him shall the obedience of the people be." Now this is perhaps the most difficult verse in all of the Old Testament, and is commonly so called by virtually all commentators. Here we are also dealing with a passage that is indeed very difficult of explanation. One of the cardinal things that we are to bear in mind is this, that we are always to speak it and to find it, in its context. And then shall you also come to an easier understanding of it.
That scepter is not going to depart from Judah. No, that which is going to go on, that is going to go on throughout the ages, and that kingdom of Israel, the ten tribes, these are the ones that even though with a family feud and thereby also has broken that bond that Judah and Israel belong together. Nevertheless those ten tribes are virtually lost, lost as a people, lost as a kingdom, but Judah returns. And Judah is still there at the time that Jesus Christ comes upon the scene.
That scepter shall not depart from Judah until, until Shiloh come. And it has not departed but it is close. And at the time that Jesus Christ arrived upon the scene, there is still a have-to upon the throne of Judah. So that it is ready to depart, it is ready to be broken. But the scepter shall not depart until, until Shiloh come.
Now those are the things, beloved, that we have seen throughout the history in the Old Testament and also in the early part of the New. And there we see that God is ever faithful concerning His promises. He is not slack concerning them, but He is always faithful, they always come to pass. And even though time and again it seemed as though it would be broken up, nevertheless that promise that Jacob had uttered in the ears of Judah knows where the promises that were also going to stand; "the scepter shall not depart, until Shiloh come." And then it departs because there is no longer any room for it.
But Judah must at all times realize beloved, that the purpose is not found in himself. He must also realize that the purpose is not found in that great, that large tribe. But that the purpose is to be found in an entirely different place, and that purpose is found in this, until he gives birth to Shiloh. And to him, to that Shiloh, to him shall the obedience of the peoples be.
But that is such a strange one, for here we are not able as it were, to make any kind of a prediction as to the kind of a king that is going to be. And it is therefore also necessary in order that we may be enabled to explain Genesis 49; that we shall also look into the New Testament when Shiloh comes. Shiloh, Christ!
And when He comes, and that is the thing that Judah never understood, and that is, that Shiloh shall be the Priest King. And that had been an impossibility, of course before, and therefore Judah could not understand it. Could not understand how that king could be priest at the same time because, in order to be king you had to be from Judah's tribe, and in order to be priest you had to be from Levi's tribe. Nobody can be from two different tribes, and consequently, there could be no Priest King.
Now, that scepter shall not depart from Judah, until this Shiloh come, and when that Shiloh comes, to Him shall the obedience of the peoples be, because He is going to be a king far greater than Judah, far greater than David, far greater than any. David may have stood on the heights when it became a theocracy, when God ruled. And then David and his sons also begin to look in that direction, and he sings concerning that king who is to come, and Solomon sings concerning Him. But that this is the one who is going to have dominion from sea to sea, and from the river unto the ends of the earth, and that had never been promised to Judah. But when this Shiloh comes; but that is the One who is not going to rule from a throne, but is going to rule from a cross.
Now, and then Judah cannot understand it at all. This is the One who is going to be glorified through suffering. This is the One who is going to be paradoxical throughout. It's going to be one seeming contradiction upon another. When Shiloh comes, then Judah is through, finished. Those are the things beloved, wherein this One is so far greater then all those who have appeared before. This is the One who is so great that He is far above all others, and as a result, unto Him shall an obedience be, the like of which you could never, never expect in the kingdom of Judah.
Judah as a king may rule, but the obedience of the people has to be enforced, and has to be forced upon them. And unto this One shall the obedience of the people be. He is going to get it naturally, He is going to get it because He rules, not only outwardly, but He rules the heart. And that is the One whom Judah is going to bring forth, and that is His purpose. And therein is the greatest blessing bestowed on him, and as he looked into the future, until that Shiloh would come, that he cannot understand Him because we are ever to realize that Judah's blessing and Judah's history does not culminate in Jesus Christ. And that is the way in which it is put so many a time, also in theology; that this culminates in Jesus Christ, that He is the end of the matter. Now, He is still holy other, and all of the blessings bestowed on Judah can never deprive to this One, this Priest King. And that is the reason why they don't understand it to this day; the devil doesn't understand it. And he would have Him go toward power without the cost. And Judah is disappointed, cannot understand a Priest King. And so we could go on; "and unto Him shall the obedience of the people be." And His rule shall therefore also transcend every boundary, every boundary of nations, of race, of every kind. His rule shall be from sea to sea, from the rivers to the ends of the earth. All nations shall call him blessed.
That's not the culmination of, that's not the cumulative effect of all that which has been given to Judah, but it is still such an enormous leap, beyond all the blessings of Judah unto Jesus Christ, and His reign is eternal. His reign shall never cease; that is One far greater then David, far greater than Solomon. This is the Christ, the Son of God, the One who has been enthroned. This is the Lion of the tribe of Judah. And this text speaks of that; "Judah is a lion's whelp. From the prey, my son, thou art gone up." He stooped down; he couched as a lion, and as a lioness, who shall rouse him up?
And now comes the Lion of the tribe of Judah, and this One is a Lamb. That, Judah cannot understand, nor can all history understand. This Lion is not like the others, but is a Lamb, and the Lamb is a Lion, and that paradox in the kingdom of God is covered only by faith. So does Christ become the fulfillment, not the culmination, but the fulfillment of Judah. "Judah, thou art the one." How impoverished! Jesus Christ, Thou art the One. Amen.
We thank Thee Father, for Thy Word, Thy Word of grace, Thy Word of instruction, Thy Word of comfort. Apply Thou it to our hearts by Thy Holy Spirit. Lead us into all truth. Grant that we may ever rejoice in Jesus Christ, that we may glory in the cross alone. Bless us in the days of the week to come. Guide us by Thy Spirit, and forgive our sins, for Jesus' sake. Amen.
Scripture taken from the NEW AMERICAN STANDARD BIBLE, © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, by The Lockman Foundation. Used by permission.
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