v.1-2 Jacob summoned all his sons together so that he could tell them what would “befall [them] in the last days” (v.1).  His predictions were based on their actions and characteristics.  No doubt he could discern enough of their traits to make reasonable projections for they are “the sons of Jacob” (v.2) but in some cases his words went beyond his experience and were prophetic.  The time of fulfillment differs with each of Israel’s utterances, extending from the near future to the eschatological kingdom of the Messiah in the millennial.

v.3-4 The prophecy concerning Reuben is a type of reverse climax.  Jacob began with a feeling of great joy, remembering that he was the firstborn, “the beginning of [his] strength, the excellency of dignity, and the excellency of power” (v.3).  Then Jacob recalled Reuben’s fornication with Bilhah (cf. 35:22), which disqualified him for the first-born blessing.  Reuben’s character was described as “unstable as water” (v.4), which literally means “a boiling over of water” giving a vivid picture of unstable emotions. 

With the rights of the first-born went the leadership of Israel, and the history of the nation shows that the tribe of Reuben never significantly influenced the nation.  Not a single prominent personality descended from Reuben.  In fact, nothing significant was ever recorded of Reuben although the kings of Israel had constant contact with the people dwelling in the land east of Jordan. Many years later, 1 Chronicles 5:1-2 explained, “Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright. For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's)”

v.5-7 Simeon and Levi are grouped together because they were the “instruments of cruelty” (v.5) against the city of Shechem (cf. 34:25).  The expression of Jacob’s anger here (v.6), at their unrestrained violence and treachery in Shechem, is a moral judgement on a story told earlier in chapter 34 without comment.  The final verdict on their action is “I will divide them in Jacob, and scatter them in Israel” (v.7) – i.e. both tribes would experience division and dispersion.

This prediction was at least partially fulfilled by the time Israel was about to enter Canaan under Joshua.  When Moses numbered Israel the second time, Simeon was the weakest tribe (cf. Num. 26:14), and when Moses blessed the tribes, he omitted Simeon (cf. Deut. 33:8).  By God’s grace and providence, however, Levi received 48 cities scattered throughout the lands allotted to other tribes (cf. Josh. 21:1-42).  While in the wilderness, Levi’s descendants alone had stood for that which was right (cf. Ex. 32:26) and by Mosaic appointment, they were given the responsibility of the priesthood and dispersed through the tribes as teachers and instructors in the law.  In spite of the division and dispersion of Simeon and Levi, both will enter the Messianic kingdom according to Ezekiel 44 and Revelation 7.

v.8-12 The blessing of Judah left little doubt that he would become one of the most prominent tribe – one that his “brethren shall praise” (v.8).  The phrase, “thy hand shall be in the neck of thine enemies” indicated that Judah’s tribe would succeed in warfare (cf. Num. 2:9; 10:14; Judg. 1, 2). There is an intentional allusion to the dream of Joseph (cf. 37:10) – “thy father’s children shall bow down before thee” – whereby what happened to Joseph was transferred to the future of the house of Judah.  The image of the victorious warrior is extended with the picture of Judah as a “a lion’s whelp” (v.9), sleeping in its den after having just devoured its prey.

The heart of Jacob’s prophecy was the promise that “the sceptre shall not depart from Judah, nor a lawgiver from between his feet until Shiloh come” (v.10).  The sceptre was the symbol of royal power and Jacob was not saying that Judah’s rule would end when Shiloh came.  Instead, it means that when Shiloh comes, there will be a turning point at which the rule of Judah will be enlarged so as to embrace all nations – “unto him shall the gathering of the people be”.  The use of the plural indicated in “people” demonstrates that Jacob had in view a kingship that extended beyond the boundaries of the sons of Israel to include other nations as well.  This is therefore a Messianic reference to the universal reign of the future Davidic king, whom the Apostle John saw in his vision of the Son of God – “behold, the Lion of the tribe of Juda, the Root of David…, And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (Rev. 5:5, 9, cf. Ps. 2:8; Dan. 7:13-14).  The name “Shiloh” means rest and tranquility.  Out of the line of Judah shall come One who will bring rest.  When Jesus Christ walked here on earth, He said, “Come unto me…and I will give you rest” (Matt. 11:28).  Jesus Christ is Shiloh.

In the day of the reign of this One from the tribe of Judah there will again be plenty for everyone.   No Judean would tie “his foal unto the vine” (v.11) because asses are herbivorous and vines are very tasty to them.  The message here is that wine, the symbol of prosperity and blessing, will be so plentiful that even the choicest vines will be put to such everyday use as tethering the animals of burden and vintage wine will be as commonplace as wash water.  We are finally given a picture of this King of Judah – “His eyes shall be red with wine and his teeth white with milk” (v.12).  He is a picture of strength and power (cf. Is. 63:1-6; Rev. 19:11-13, 15).

v.13 Even though Jacob indicated that Zebulun would dwell “at the haven of the sea,” it is clear from Joshua 19:10-16 that his tribe’s border never reached the Mediterranean or touched Sidon directly.  The territority of Zebulun lay between the Sea of Galilee and the Mediterarrean, very close to both but separated from the former by Naptali and from the latter by Asher.  However, although Zebulun never controlled any Mediterranean coastline, it was in a position to benefit from sea trade and commerce.

v.14-15 While Zebulun would enjoy contacts with the outside world, Issachar would be limited to domestic responsibility.  The description of Issachar as “a strong ass” (v.14) indicated that the tribe would devote itself more to agriculture and material goods than to political power.  The tribe of Issachar would be robust and hardy and would receive “the land that…was pleasant” (v.15), which would produce an abundance of food.  This prophecy was fulfilled when Joshua allotted to this tribe the territory of lower Galilee, including the beautiful tableland of Jazreel.  That both Zebulun and Issachar were industrious by nature is implied by the blessing of Moses in Deuteronomy 33:18-19.

v.16-18 Jacob prophesied that Dan, the first-born son of Rachel’s maid Bilhah, would “judge his people,” which indicates that the tribe of Dan would occupy an important judicial position in the future nation of Israel.   This was fulfilled in part when Israel was judged for 20 years by Samson, a Danite (cf. Judg. 13:2).  The description of Dan as “an adder…that biteth the horse heels, so that his rider shall fall backward” (v.17) suggests that Dan. though small in size, will be quite capable of holding his own – his strength will be greater than his size.  The tribe of Dan never became great in numbers but it did become very influential in Israel.  When the tribe was unable to conquer the territory allotted to it, 600 families moved to Laish in the north and there encouraged idolatry among the people (cf. Judg. 18).  This total lack of moral commitment and spiritual stability is what Jacob meant when he described the tribe as “a serpent by the way”.  Therefore, Dan is going to need the salvation of the LORD (v.18).

v.19 Jacob indicated that Gad would be constantly attacked and harassed.  The tribe’s decision to live in the Transjordan exposed it to the constant threat of invasion form the Ammonites in the east and the Moabites from the south.  Gad is not big enough to engage in frontal warfare and must attack from the rear – “overcome at the last” – with mobility as his greatest asset.

v.20 The prediction on Asher was that the tribe would occupy a fertile and highly productive land, which was fulfilled when Joshua gave that tribe the lowlands of Carmel, west to the Mediterranean and north to the territory of Tyre.  Moses also alluded to the rich produce of the western Galilean hill country (cf. Deut. 33:24).  This tribe might well have produced the wheat and oil (“royal dainties”) which Solomon gave the household of King Hiram (cf. 1 Ki. 5:11)

v.21 Naptali would possess mountainous land (“a hind let loose”) and would display the gift of sophisticated speech.  As we have little subsequent information about the tribe of Naptali, it is difficult to determine to what extent it enjoyed “goodly words”.

v.22-26 The blessing on Joseph flows with special eloquence and the fullness of fatherly love, and it is the most comprehensive of the individual prophecies.  The picture of Joseph as “a fruitful bough…by a well; whose branches run over the wall” (v.22) describes his prosperity, depth of character and width of influence.  Joseph’s prosperity spurs attacks from his enemies, who showed bitterness towards him, “shot at him, and hated him” (v.23).  This antagonism began in Joseph’s life with his brothers and the prophecy extends that envy into the future.  Joseph would be able to resist such attacks and stand firm in his position through supernatural enablement – “the arms of his hands were made strong by the hands of the might God of Jacob” (v.24).  The God who defends Joseph is “the Shepherd,” one who is able to lead and defend his people.  He is also “the Stone of Israel,” one who is stable and unchanging.

The word “blessings” (v.25) is used 5 times to describe the lavish treatment of Joseph.  Jacob declared that “the Almighty” would bestow his power on Joseph so that he could continue to be successful and fruitful – in agriculture, livestock, and descendants.  This blessing on Joseph would exceed anything given to any of the progenitors (v.26, “prevailed above the blessings”).  Just as Joseph had overcome hatred and opposition to become successful in Egypt by the power of God, so too would his tribe continue to have the greatest of blessings (see, for example, Is. 7:2; Hos. 4:17; 13:1, where the name Ephraim became equal to the name Israel!)

v.27 There is little doubt that Jacob compared Benjamin to “a wolf” because of the tribe’s warlike characteristics.  The history of the tribe confirms this description.  At one point this tribe stood against all the others in defense of its wickedness in Gibeah (cf. Judg. 20; 21).  The Benjamites distinguished themselves as archers and slingers (cf. Judg. 20:16; 1 Chr. 8:40; 2 Chr. 14:8).  The judge Ehud (cf. Judg. 3:15), King Saul (cf. 1 Sam. 9:1) and Jonathan are Benjamites, as is the Apostle Paul (cf. Rom. 11:1), which probably indicates that the tribal identities survived into the New Testament period.

v.28-33 After pronouncing these blessings on “the twelve tribes of Israel” (v.27), Jacob “charged them” (v.28) specifically to bury him with his fathers “in the cave…of Macphelah, which Abraham bought” (v.29), where Abraham, Sarah, Isaac, Rebekah, and Leah had been buried (v.30-31).  This was the final expression of Jacob’s firm faith in God’s unfailing promises of the land before he “yielded up the ghost” (v.32) and pass away.