CHAPTER III

IN CHAPTER I we saw that, in accepting the record of Genesis as an inspired revelation of God, we are not following legend or tradition, but are taking our stand upon the infallibly inspired Word of God. In the second chapter we also studied the trend of the narrative in connection with chronological data and found that the record harmonizes perfectly with all other known facts. Hence our faith in this book as a divine disclosure of the Almighty has been strengthened. In the present one we shall study one of the most marvelous predictions found in the Torah. It is true that there are several prophecies in Genesis which foretell Messiah's coming, but the one, dealing with the time of His appearance, which will assist in the proper understanding of our present subject is Genesis 49:10. This passage reads as follows:

10. The sceptre 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 peoples be.

A theory, popular in many circles, affirms that the necessary inference to be drawn from this promise is that, when Messiah comes, Judah loses her position, or preeminence and power. Since she has, as all must admit, lost her authority among the people of Israel, the conclusion is drawn that the Messiah came before the withdrawal of her divinely-given governmental function, the collapse of the national life, and the dispersion of Israel among the peoples of the earth. This reasoning is entirely from the English standpoint. A case parallel to it might be supposed. One person before leaving another assigns him a task, saying, "Work at this job until I return." The possible inference from this bit of instruction is that, when the one giving the assignment returns, the other will not be required to continue the work. This implication, though possible, is not at all necessary. The Hebrew idiom is more specific. For instance, עַד until followed by the perfect infinitive carries the implication that the person stops working, the thing ceases functioning, or the condition passes away, which is said to act, function, or exist up to a given point or time, when the specified labor is accomplished, or the appointed time is reached. Examples of this idiom are numerous in the Hebrew Scriptures. Investigate the following passages: Genesis 32:24; 33:3; Exodus 34:34; and Leviticus 16:17.

When עַד is followed by the perfect participle or by a noun, such as בֹּקֶר it has the same force as when it is followed by the infinitive. Two examples on this point are sufficient. See Exodus 16:35 and 17:12.

Frequently the expression עַד אֲשֶׁר is rendered in the English by until and has the same significance as the idioms to which attention has already been directed. This phrase is more frequent than the ones just examined. It likewise carries a strong inference that the matter under discussion continues up to a given point, after which it ceases. A few examples will show this fact. See the following passages: Genesis 27:44; 29:8; 33:14; Exodus 23:30; 24:14; Leviticus 22:4.

The idioms which I have examined in the paragraphs immediately preceding carry the strong implication of the cessation of the given condition after the objective is reached. The strength of the inference is, of course, modified at times by the facts presented in the context. Sometimes the data supplied by the connection nearly eclipse the inference and hides it from sight. In view of the various shades of meanings of the idiom under consideration, one must be careful that he does not draw a hasty deduction from his English text.

If, arguing from the standpoint of the English translation, we should assume that the necessary inference to be drawn from the statement, "The sceptre shall not depart from Judah, Until Shiloh come," is that after Shiloh comes the sceptre would depart from this tribe, what effect would such a prediction have had upon Judah? Such an outlook could have had but one result--discouragement. The thought that this tribe would have the ascendency up to the time of Messiah's appearance and then would be humiliated by the loss of such regal powers would cast a gloom, as far as Judah was concerned, over the entire oracle. Furthermore, this idea does not harmonize with the rest of the prediction, which speaks in such glowing terms of the blessed and happy state of Judah when Shiloh does come. For these reasons I consider the interpretation under consideration untenable.

It is now proper to examine the second hypothesis which maintains that the oracle promises Judah continued supremacy up to and after the coming of Shiloh. The proper approach to the question is to examine the Hebrew idiom which is translated until in this passage. The words in the original are עַד כִּי. This idiom is used only five times in the Tenach. A careful investigation of the facts presented by the context of each occurrence will show its significance.

The first appearance of this expression is found in Genesis 26:13,14. "And the man waxed great, and grew more and more until he became very great: and he had possessions of flocks, and possessions of herds, and a great household: and the Philistines envied him." This statement is made concerning Isaac and his sojourn in Gerar. The verse preceding this quotation informs us that he sowed his crops in the land that year and reaped a hundredfold. In the sequel to the story, we find that Abimelech, the king of the country, came to Isaac and sought his favor upon the basis of God's manifest blessing upon him (vss. 26-33). This fact shows conclusively that Isaac's prosperity did not cease when he became rich, as some might infer from verse 13, but rather that it continued as before.

A second example of this idiom appears in Genesis 41:49. "And Joseph laid up grain as the sand of the sea, very much, until he left off numbering; for it was without number." This statement refers to the storing of grain by Joseph during the seven years of plenty. At first an account of the grain was made. Finally the supplies grew so very great that no longer was a record kept of the amount; nevertheless Joseph continued to have the crops harvested. The facts of the context show that this idiom does not imply Joseph's ordering a cessation of harvesting the crops. On the contrary, it assumes that, when the ingathering grew so very large, he continued as before, but only left off making the record as he had formerly done.

Another example appears in II Samuel 23:10. "He (Eleazar) arose and smote the Philistines until his hand was weary, and his hand clave unto the sword; and Jehovah wrought a great victory that day; and the people returned after him only to take spoil." The word until is the translation of our idiom. The statement, "and (he) smote the Philistines until his hand was weary," is followed by the clause, "and his hand clave unto the sword." The conjunction וְ might properly, in this connection, be rendered "but" instead of "and." In many instances it has, as is indicated by the context, this disjunctive function. For this meaning examine such passages as Genesis 49:19,24 and Psalms 30:5; 44:2; 50:17. The flow of the thought in each of these references demands most emphatically the disjunctive significance. Likewise, in the passage, which we are now studying, the disjunctive meaning seems to be demanded by the context. In accordance with this suggestion I will translate the two clauses: "And (he) smote the Philistines until his hand was weary, but his hand clave unto the sword." The quotation when thus rendered fits perfectly into the context and makes the idea of the valor of Eleazar stand forth in bold relief. He continued his fighting up to the point that he was about exhausted in his hands, and yet, in order to achieve success, he summoned all the strength at his command and pressed the fight to a triumphant end. The following verse states that victory by the help of the Lord was the outcome of the conflict.

A fourth instance of this conjunction is II Chronicles 26:15. "And his (Uzziah's) name spread far abroad; for he was marvelously helped עַד כִּי חָזָק till he was strong." The one who helped Uzziah was the Lord, for in verse 5 of this chapter we read, "And he set himself to seek God in the days of Zechariah, who had understanding in the visions of God: and as long as he sought Jehovah, God made him to prosper." The Hebrew sentence which I have just quoted is literally rendered, "In the days of his seeking the Lord, God prospered him." It is presumable from the facts in the case that upon his accession to the throne he did the right thing, for in verse 4 it is stated that he did that which was right in the eyes of the Lord as his father Amaziah had done. According to 25:2 "Amaziah did that which was right in the eyes of the Lord, but not with a perfect heart." Uzziah started out well and continued to be faithful to the Lord throughout the greater part of his long reign of 52 years. At the close of his career he became conceited and proud. Hence the Lord forsook him and withdrew His special favor and assistance. The one act which shows that his heart was lifted up and on account of which the Lord smote him with leprosy was his attempt to act in the capacity of priest in the house of God. With this plague upon him he lived in isolation and his son Jotham performed the regal functions in his stead. From a computation of the chronological data given in the books of Kings and Chronicles it is clear that Jotham judged the people of the land during the last four years of his father's life and at his death mounted the throne. From the beginning of his reign the Lord assisted him and continued to do so until he became proud.

The facts in the case show that by divine favor Uzziah was brought into a position of strength and power and was also sustained by the same sovereign grace and might until he in pride of heart attempted to force himself into the priestly office. Hence עַד כִּי till (II Chron. 26:15) interpreted in the light of this context shows that the grace of God brought Uzziah to a position of power and might and sustained him up to the time of his arrogant disobedience, without any suggestion of the withdrawal of the divine favor. As we have seen, verse 15 asserts that he was marvelously helped of God until he was strong. The divine grace early in his reign brought him to this position of strength and power. When he was thus established in his realm, the Lord did not forsake him, but continued to uphold him. Hence divine grace brought him to the point of security and kept him there until he became proud. Then the Lord withdrew His special kindness and brought a plague upon him. This idiom then has the same significance that it carries in the other instances which we have studied.

The last occurrence of our expression to be examined is the one in the passage which we have under consideration. Since in none of the four other places where it was used does it have the idea of the cessation, but, contrariwise, a continuance of the thing or condition about which mention is made, it is presumable that it has the same significance in this case, if there is nothing in the immediate context indicating a different meaning. As has been noted, the entire oracle speaks of superior blessing both of royal power and of material goods. The promise of such wonderful favor and preeminence prior to the days of Messiah's appearance, if darkened by the forecast of demotion and humiliation such as the withdrawal of political preeminence after His appearance, could have but one result--discouragement even to the point of despair. One could naturally conclude that, if the dynastic preeminence is to be withdrawn from the tribe at the coming of Messiah, the other blessings also would likewise be withheld. Such an interpretation is unthinkable. Hence we may correctly conclude that our idiom has the same significance here that it does in the other places. The passage therefore teaches that there will be a continuance of the blessings after Messiah comes.

Had Jacob desired to convey the idea that the function of government would be withdrawn from the tribe of Judah at the coming of Messiah, undoubtedly he would have used the expression which would convey that thought. Ezekiel, in 21:27 of his prophecy (a passage which is an echo of Jacob's oracle as we shall later see), addressing the wicked one of the end time, used the proper word to indicate the fact that the priestly and royal crowns could not be appropriated by anyone until Messiah comes, who has the sole right to wear them. "I will overturn, overturn, overturn it: this also shall be no more, until he come whose right it is; and I will give it him." Since Jacob chose the conjunction which carried the implication of Judah's probable retention of the royal dignity after Messiah's appearance, I conclude that there is no suggestion in the passage indicating the passing away of her prestige and power. The facts of the context favor the explanation under discussion. The prophecy therefore indicated to Judah that his tribe would be given the supremacy in the nation, that it should maintain this preeminence to the time of Messiah's appearance, and that the governmental functions, instead of ceasing at that time, would continue with his posterity, as the inherent significance of עַד כִּי implies. Does history confirm the prediction? To this question we shall now devote our attention. Only by a thorough analysis of the entire prediction can the truth be ascertained.

That God will reign over Israel in this personal manner is evident from the parallel structure of this verse. In line three Balaam declared that God is with Israel; then in line four, which is parallel to this statement, and which serves as a comment upon it, the prophet showed in what way God will be with the nation, namely, as her King. In announcing his fourth vision to the king, Balaam exclaimed: "I see him, but not now; I behold him but not nigh." The king, who had listened attentively to the three former oracles, could draw but one conclusion from these lines--that in the present vision Israel's same glorious King of the future, whom he had seen in the second revelation, appeared in all His splendor and power before the prophet's startled gaze. In this verse lines one and two constitute a parallel structure; line three is also parallel to four; and in like manner lines five and six are parallel. The ideas of each of these couplets blend into a single thought and these three poetical units in turn constitute a triple Hebrew parallelism descriptive of this coming King. The first two lines simply make the announcement that the one seen in the vision would appear in the distant future. The second couplet describes him as a king who shall spring from the loins of Israel, whereas the third foretells the crushing defeat that He will administer to Moab, Balak's kingdom. The word שֵׁבֶט sceptre therefore in Genesis 49:10 signifies regal power and authority. From these two passages it is evident that sceptre refers to governmental functions.

What is the significance of מְחֹקֵק? This word is derived from חֹקֵק which literally means to cut, engrave, inscribe, trace, to establish, ordain, prescribe. The form appearing in this passage is the Piel Participle. When we realize that this word is parallel to שֵׁבֶט, we must accept for its meaning that which accords with the preceding, corresponding term. Hence we are led to the conclusion that it refers to the one who decrees judgments and enacts laws. The promise, contained in these lines, indicates that the governing power would remain in the hands of Judah until the Great Ruler of Israel would come. This great future Monarch by His wisdom and knowledge, power and might, will enact the laws for governing the nations, who will render loving obedience to Him.

The word first in connection with appearance implies that there is at least a second manifestation. By the use of this ordinal I am assuming that which I shall attempt to prove in this section. "Under division IV I shall show that there is a second appearance of Messiah included in this wonderful prediction. Then in section V I shall show how these two comings blend into the one picture presented in this oracle.

To Judah Jacob said that the ruling power should not depart from his tribe until Shiloh comes, and that unto Him should be the obedience of the people. Having ascertained in the preceding section the significance of sceptre and lawgiver, the existence and continuance of which governmental functions are guaranteed until Shiloh makes His appearance with the implication that they continue thereafter, we must now investigate the significance of the promise concerning this great Ruler. There has been much discussion as to the meaning of this wonderful prediction. Though the word Shiloh is not a common Messianic title, the consensus of scholarship is that the oracle is Messianic. There is therefore no necessity of discussing a proposition on which practically all are agreed.

There is however another phase of this subject on which there is some disagreement, and, because of the diversity of opinions, much confusion exists. I will therefore at once face the problem. What is the significance of the statement, "Until Shiloh come"? Discussing the "Early Rays of Messianic Glory" in my book Messiah: His Nature and Person, I had occasion to investigate many different renderings of the clause עַד כִּי יָבֹא שִׁילֹה. By the process of elimination all but one of the translations had to be thrown out as unsatisfactory, since they did not fit into the context perfectly. That one which was found to agree with all the facts of the passage is "Until He come whose right (authority) it is." In discussing this prediction I showed that this prophecy was but an echo of the primitive oracle relative to the world Redeemer (Gen. 3:15). (See pages 42-54 of that volume.) Jacob assumed on the part of his sons a thorough knowledge of this future Redeemer. This fact is apparent from the language which he used, "Until he come whose right it is." Had they not understood the reference, they would have had to ask him to explain this meaning. Who has the right to rule the world and to receive the loving homage and the obedience of the nations? He who owns it and upon whom the Lord confers this great honor. According to the primeval promise "the seed of the woman" is the one who shall win it by conquest over Satan. Undoubtedly this language to Judah points backward to this first promise.

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