What should we learn from the tribe of Judah?

The prophecy as to Judah is in great contrast to that as to Simeon and Levi, for all is favorable. Though Judah had been guilty of very serious wrong too, his deeply felt repentance evident in Genesis 44:18-34 was such that God was free to bless him greatly. His brothers would praise him (Judah means “praise”). He would subjugate his enemies. His father's children would bow to his authority. He is likened to a lion, the king of beasts, feeding on the spoils of his conquest. The scepter of kingly authority would not depart from Judah, nor a lawgiver, until the coming of Shiloh, the Lord Jesus. To Him (Shiloh) would be the obedience of the people.

The prophecy as to Judah is in great contrast to that as to Simeon and Levi, for all is favorable. Though Judah had been guilty of very serious wrong too, his deeply felt repentance evident in chapter 44:18-34 was such that God was free to bless him greatly. His brothers would praise him (Judah means "praise"). He would subjugate his enemies. His father's children would bow to his authority. He is likened to a lion, the king of beasts, feeding on the spoils of his conquest. The scepter of kingly authority would not depart from Judah, nor a lawgiver, until the coming of Shiloh, the Lord Jesus. To Him (Shiloh) would be the obedience of the people.

The prophecy concerning Judah then denotes Israel's history from David until the sacrifice of the Lord Jesus. David was of the house of Judah, a “man after God's heart,” not because he was without sin, but because he had a character that confessed and judged his sin (as did Judah). He was a type of Christ the King of Israel, and this prophecy therefore goes right on to the time of Christ's coming in grace and His sacrifice. So far as the flesh is concerned, Judah himself was the same as his brothers, Simeon and Levi. It is not because he was better than they that his prophecy is favorable, but rather, their history signifies the ruin of Israel under law, while God makes Judah typical of the answer to Israel's sin, that is, the coming and sacrifice of the Lord Jesus.

The prophecy concerning Judah then denotes Israel's history from David until the sacrifice of the Lord Jesus. David was of the house of Judah, a "man after God's heart," not because he was without sin, but because he had a character that confessed and judged his sin (as did Judah). He was a type of Christ the King of Israel, and this prophecy therefore goes right on to the time of Christ's coming in grace and His sacrifice. So far as the flesh is concerned, Judah himself was the same as his brothers, Simeon and Levi. It is not because he was better than they that his prophecy is favorable, but rather, their history signifies the ruin of Israel under law, while God makes Judah typical of the answer to Israel's sin that is, the coming and sacrifice of the Lord Jesus.

In the blessing of Judah an entirely different note is struck. In verses 8-12, we turn to a prophecy which refers to Christ, who though rejected and slain, as we have just seen, emerges triumphant both in grace and in judgment. There is a play upon Judah's name, for it means "Praise," and Christ is to be the Object of universal praise, as we see in Revelation 5; praise which shall fill both heaven and earth and go far beyond anything foreseen by Jacob. Two classes are seen in verse 8 — his brethren and his enemies. His brethren are to sound out his praise, and his enemies are to feel the power of his hand in subjugation; and how these things, spoken of Judah, point on to Christ, it is easy to see. Here his father's children are to bow down before Judah, as representing Christ, just as previously they were to bow down before Joseph, since he represented Christ.

But first of all Christ Himself is introduced typically in Judah.* God's purpose is in Him, and Judah is the one whom his brethren shall praise. This could not be said of Reuben; there was nothing praiseworthy in him, whatever his position at the head of the family might have been. Judah is here mentioned in connection with Messiah's first coming (verse 10); and Messiah Himself is the Lion of the tribe of Judah. God's purpose is in Judah (Psalm 78:68), and here the Christ is brought before us as the One to be praised. Let us praise Him from our very hearts!

What wondrous truths are wrapped up in Joseph's dreams! For their fulfilment in his own person is but the type of a still more wonderful but blessed fulfilment in Him in Whom all the honours and glories of birthright and chief rule will be united. It was the will of God then to give the birthright to Joseph and the royalty to Judah. Therefore we read, "Judah prevailed above his brethren and of him came the chief ruler". For a brief space both are seen in Joseph.

"Judah prevailed." What a gracious way of declaring God's pre-determined purpose! Historically, in what did Judah prevail so as to obtain this honour? He was one with his brethren in their hatred of Joseph. If he shrank from shedding his brother's blood, it was he who suggested his sale to the slave-dealing Midianites after Reuben had interposed to save his life. As to plotting against his birthright, they were all equally guilty, with perhaps the exception of Reuben who well knew the birth-right was lost for him, and therefore would not consent to Joseph's death. Judah's prevailing is simply the will of God. Hence he prevailed, not by his goodness. The Holy Spirit has given a sketch from his domestic, or private, life; and his character and sin are plainly told. (Gen. 38) No other of Jacob's sons is so brought out into the light. Moreover, from his evil connection sprang Pharez through whom the genealogy is traced.

The kingship is established according to God's counsels, the character which it always bears in Chronicles. Judah, from whom comes the Lawgiver, is presented first. But Judah is chosen by pure grace; his history teaches us this here. His wife, a Canaanite, gives him a first-born, Er, whom the Lord slew on account of his wickedness. Thus, just as in 1 Chronicles 1, we find the natural man here first, the man whose whole history begins with the fall and judgment. Nonetheless, God gives Judah the preeminence because according to His counsels the Prince is to come forth from him (1 Chron. 5: 2), and not for any other reason. Also from the beginning of this chapter we see Judah's posterity traced down to David, the Beloved (vv. 13-17). In the enumeration of the other tribes, Levi occupies an important place (1 Chron. 6) on account of the major and indispensable role given him under the kingship for the worship and the service of the temple.

The kingship is established according to God's counsels, the character which it always bears in Chronicles. Judah, from whom comes the Lawgiver, is presented first. But Judah is chosen by pure grace; his history teaches us this here. His wife, a Canaanite, gives him a first-born, Er, whom the Lord slew on account of his wickedness. Thus, just as in 1 Chronicles 1, we find the natural man here first, the man whose whole history begins with the fall and judgment. Nonetheless, God gives Judah the preeminence because according to His counsels the Prince is to come forth from him (1 Chron. 5:2), and not for any other reason. Also from the beginning of this chapter we see Judah's posterity traced down to David, the Beloved (vv. 13-17). In the enumeration of the other tribes, Levi occupies an important place (1 Chron. 6) on account of the major and indispensable role given him under the kingship for the worship and the service of the temple.

184 "Behold the lion of the tribe of Judah, the root of David, hath prevailed to open the book." In the first place we get here the special definite counsels of God, as to the centre of His purposes on the earth. Judah was the one in whom the promises were centered. When Jacob blessed his sons, he said, "Judah, thou art he whom thy brethren shall praise," Gen. 49:8. The general promise at the beginning was, "the seed of the woman shall bruise the serpent's head." Then all was vested in Abraham's seed, "In thy seed shall all the nations of the earth be blessed." The line became narrower and narrower, Judah was chosen from amongst his brethren, and last of all, the family of David; as it is said of the Lord, "He shall sit upon the throne of his father David." It is not a throne in heaven, as governing creation, but a throne set up on the earth, to govern the earth. "When the Most High divided to the heathen their inheritance, he set the bounds of the people according to the number of the children of Israel." He is called the Lion of the tribe of Judah, because it is by power that He will accomplish God's counsels. He is the "Root of David." David, looked at as a type, and as a responsible man, had failed, and his family failed also; and this has always been the way whenever God has put man in a place of trust. But God cannot fail, and He must raise up a seed to David according to His promise. At the end of the book we see the Lord spoken of as the Offspring of David, as well as the Root, but before He can be manifested as the Offspring, He must be proved the Root. For He is the root and source of all the promises of God. In Him they are "yea, and amen," whether for the church of God, or for Israel. If David bears fruit of blessing, he is not the root, though he may be the stem; if he bears fruit, it must be through Him who is the root.