measure, the prececloncy uccorded to him. Preccdency ia not to be sought for its own sake, It is then only unother form of vanity. When precedency is forc<'d on men, it is becuuse their worth und their usefulness to others is recognised by others, although not by themselves. How remarkable it is thut God often selected the younger before the elder, e. g. Abel, Jacob, Moses, David. Judah is taken before Reuben. A lesson evidently taught in this, viz., that God is no respecter of persons, that he seeth not as man seeth, tho.t the course of spiritual feeling does not always follow the line of birth. III. PnorBECY OF rEnMANENCY. This permanency was comparative in one sense and actual in another. Judah lusted longer than any of the tribes ll.8 a distinct power, and, since Christ came of that tribe, may be said to be permanent still. Who thinks of Naphtali, or Zebulun, or Issachar? but Judah is a name most familiar. The "sceptre" is the sheik's staff, which, like 11. marshal's baton, indicates his right to lead. Judah was to lead, and to give the law until Shiloh came; and he did. Shiloh evidently points to the Messiah. It is a mystic name ( comp. eh. xlviii. 16; Is. ix. 6; xi. 1). Some render this passage, "Until he [Judah] comes as the rcst- giver;" others," until he comes to whom it belongs.'' Christ is the only rightful rest- giver, and to him alone belongs o.ll honour and praise. We see that the aim of God with respect to the descendants of Jacob Wll.8 to provide a race which should keep alive a knowledge of God in the world until the Messiah should come. When that race had fulfilled this mission, it dropped into line with the rest of the nations. It is no longer to lead. ,v e see that as ten tribes were broken off by Jeroboam from Judah, they were carried captive by the Assyrians, and with that nation swallowed up in obl i- vion, never, probably, to be known of again. And so with the Jews ; they no longer lead. Although still retaining much that is distinctive, they will gradnally, we be- lieve, assimilate with other nations, and, accepting Christ, be one with other Christians in that one fold of mercy he has provided. Christ unites us to God and to others, breaks down middle walls of partition, gives to us also II life eternal," so that when this life shall fo.il, we shall be received into II everlasting habitations," and know ns real o. permanency as that of Judah. IV. Pnol'BECY OF' l'R0SPEnITY. In the eleventh verse, Jacob indicates the sort of territory Judah will have,-one rich in vineyards and oliveyards. He foretells Iii~ prosperity during the period intervening between the prophecy and the ndvent of Shiloh. Tho twelfth verse means, tho.t II his eyes should be redder than wine," i. e. brillio.nt with joy. The words "white as milk" refer to purity o.s well as prosperity. Both are found in Christ. True joy and purity shall draw souls to Christ. "Unto him shall the gathering of the people be," His truth has "the promise of the lifo that now is, and of thnt which is to come." How much that. is foretold of J ndah i~ only typical of Jesus. He is the true conqueror, ruler, object of praise. He i~ "the Lion of the tribe of Judah" (Rev. v. 5), the II desire of all nations" (Hag. ii. 7), the one who if lifted up would dro.w all unto him (John xii. 32), the one in whom o.11 tlw children of God nre to be gathered in one (John xi. 62). Lenrn-1. We find much to confirm faith in the wo.y in which the prophecy of Je.cob wns fulfilled. 2. We find much to lead us to seek to be in Christ, through whom Judah obtained such blessings antecedently, 3. We find something to lend us to ask as to whether we have grown in purity, power, o.nd whether our souls prosper and are in health.-H. Ver. 10.-The coming of Sltiloli, Remarkable agreement of ancient interpreters, Jewish ns well as Chdstian, to consider this a prophecy of Messiah. The former of special value, as being before the event. The Targum of Onkelos renders the po.ssnge, "until Messio.h comes, whose is the kingdom." l\Iany others equally distinct. Some hn•rn observed that the words, "Shiloh shall come," mo.ke in He .. ow the same number o.s the name " Messiah." Ancient Christiar, writers nll take the same view. 'l'ho name Shiloh expresses rest or pence. Observe how this answers the need of man. Sin brought the curse oj: labour (cli. iii. 17-19), and unrest (Isa. lvii. 20, 21), o.ncl want of peace. Hence the frequent mention of rest, ·which, however, was only typical and temporary (lleb. iv. 8). Hence tho common salutation, 11 Pe~co be unto yon." And rest and peace nre ours through the coming of Christ (Matt. :s.i. :!8; John x. 28 • Rom. viii. 38). 534 TIIE BOOK OF GENESIS. [ell, XLIX, 1-33,
I. Tlif. Hl8Tl)BY OF hnAET, A rirnrARATION ,on TH& COMING 011 CHillS'r, The moral law conYi:1cing of sin (Gal. iii. 24). The ceremonial lnw fortlllhadowing restoration (Heh. x. 1); the prophets dcclarin&' God's purposc, and the person nnd work of Christ; tbc clispcrsion by the captiv!ty, bnnging the \Jc?ple int~ contact with other n~tio!1s, and tlrns_prepanng for _a um:,ersal Church; _t 1e1r euffermgs and state of ellbJection after their return, keep1og ahve the cxpcctat1on of "Messiah, the prince." II. Tim llISTOilY OF TIii!: WORLD A l'UEPAilATION FOR CumsT. The colonising instinct of the Greeks making their language almost universal; the contnct of Greek and Jewish learning at Alexandria and elsewhere, by which the heathen language was made capable of e:i::prc~sing Divine truth ; the widespread power and organisation of the Romane, by which m so many ways the fulfilment of prophecy was brought about (Luke ii. 1; John xix. 36, 37). • III. FoR WTIAT SHILOH SHOULD C<>Ml!:, To gather all nations unto himself (Isa. ii. 2, 3; John xi. 52; xii. 32). To redeem mankind, both Jews and Gentiles (Pe. xlix. 15; Isa. xxxv. 4-10; John x. 1G; Gal. iv. 5). To bear the sins of mankind (lea, !iii. 11, 12; 2 Cor. v. 14; 1 Pet. ii. 24). To teach his people the way of life (Deut. xviii. 15; Matt. :x:i. 27; John iv. 25). To reign over hie people (Dan. ii.-44; Rev. xi. 15). To give them 'rictory (Ps. xliv. 5 ; 1 John v. 4; Rev. xii. 11 ), • IV. LESSO?\ OF ENCOURAGEMENT. Why doubt God's acceptance of thee P or bis readiness to help? Mark hie desire that all should bc saved (Ezek. xviii. 32 ; 1 'rim. ii. 4). llfork how this is the ruling principle running through the whole Dible. • The work of Christ was no newly devised thing, but" that which was from the beginning·" (1 Pet. i. 20). All our imperfections, all our weakness of faith is known to God, yet such aR we arc, he bids us trust in Christ's work. Judah himself was a very imperfect character. His descendants not lees so. Yet of them the text was spoken, "Be not afraid, only believe."-M.