The scepter shall not depart] All Christian Writers generally expound these words as a Prophecie of the coming of the Messiah, that is, Christ, and of the authoritie, state, and condition of the Tribe of Judah, or of the Jewes (who take their name from him) with reference to the Messiahs coming; and hereto agreo many of the learned Jewes, as we see by the testimonies of Manass. Ben. Israel, in his 65. Quest. upon Genesis, though in the particular exposition, and application, there be much difference, not onely betwixt the Christians and the Jewes, but betwixt both sorts of them among themselves; the words which are of most importance in the Prophecie, which require the most exact discussion, and clearing, are the words Scepter, Judah, and Shiloh; yet the other words, having some ambiguitie in them, must not be slighted. First, for the word Scepter, (in the Hebrew Shebet) in its first signification it is taken for a Rod, or a Staffe, as the Rod which marked out the Tithe, Leviticus 27:32. is called Shebet. Secondly, because there might be a Rod or Staffe of other matter, in figure and measure like unto that which grew out of a tree; the same word is used for that Rod which is made of Iron, Psalms 2:9. Thirdly, it being the use of such as are in Authoritie to have a Rod, or Staffe in their hands, as a signe of preeminence, and power (as Judah had his staffe, or rod, Genesis 38:18. and Moses his, Exodus 4:2.) (though the word be Matteh and not Shebet) a staffe or rod is taken many times for the rod, or staffe of a Magistrate, but especially for that of Kings; and because, though Kings at the first used such staves as naturally grew, yet afterwards (for greater glory and majestie) they were made of gold, as Hest. 4. vers. 11. thence fourthly, by a Metonymie, whereby the signe is set for the thing signified, the word Shebet, or Scepter is taken for a Kingdome, Dominion, or power of Government; as, The Lord hath broken the staffe of the wicked, the scepter of the rulers, Isaiah 14:5. where the former word is Matteh, the latter Shebet; and there are many other places where it is used in the same sense. Fifthly, the word Shebet, signifieth a Tribe, Judg. 18. 19. either because the Tribes came of one stock, that is, Jacob, as many rods or branches out of the body of one tree; o because every Tribe had a severall Rod, with its name written upon it, Numb. 17. vers. 1. 2. though there the word be Matteh, not Shebet, which is also divers times taken for a Tribe; as Numbers 1:4. 16. Sixthly, because a rod or a staffe is used to strike withall, and strokes are not indured without paine; the word Shebet is taken sometimes for a blow, a wound, or for affliction, because when it is felt, the body and mind both are afflicted: So saith Job, Let him take away his rod from me; the word is Shebet, Job 9:34. There be other acceptions of the word Shebet, but they nothing concerne the explication of this Text. In this place the word Scepter, or Shebet in the Hebrew, may be taken first, for a Rod, or Scepter, or some other thing which is carried, either by Magistrates, or by others before them, to import their power, and imprint a terrour in the minds of such as are subject to them, Rom. 13. vers. 3, 4. As before the Romane Consuls were carried Rods and Axes, and our Magistrates have a Staffe in their hands, a Mace or Sword carried before them by others, which are not to be taken onely for ceremonies of State, or power, but for monitories of duty, as of justice in the Governours, and of obedience in those that are under their charge. Secondly, for that which is signified by a Scepter, that is rule, dominion. Thirdly, the word Shebet a Scepter, is taken for a Tribe, Judg. 18. 19. So it may be said that the Tribe of Judah, (that is, the posteritie of Judah bearing his name, as the posteritie of Jacob, or Israel, bare the name of Israel) shall not faile, neither in succession, or appellation and title, untill Shilob come. shall not depart] He sheweth not when the Government shall begin with Judah, but when it is begun, how long it shall continue, and hold on, and when be at an end; to wit, at the coming of Shiloh: this continuance or not departing of the Scepter, presupposeth an approaching or coming of it to that Tribe, and both together are evidences of Divine favour, if they be so taken and so used as they should be: when therefore the Royall Scepter is conferred on any Family or Tribe, and continued for many successions in one line, or pedegree; or when Nobilitie, and Gentry is with honour lineally drawne downe in a great length for many descents, it must not make men proud of the antiquitie or eminencie of their parentage, or disdainfull of others, whom therein they excell; but humble and thankefull to God, gentle, and courteous to all, contumelious or injurious to none; otherwise if they be haughty in themselves, harsh unto others, the dignity or gentilitie of their birth, though never so ancient, is rather inveterate vice, then venerable vertue, and indeed rather profane Gentilisme then Christian Gentility. from Judah] By Judah is meant not the person of Judah, because the Prophecie foresheweth what shall befall in the last dayes, vers. 1. but the Tribe of Judah, or the Nation of the Jewes with relation to that Tribe: this blessing of Jacob looking beyond the person of Judah, and a great part of his posteritie, may admonish us to reach out our respects to the good of those, who are remote, and farre distant from us; a consideration which may correct the common neglect of most, who confine their care to their owne times, not caring what becometh of those, who must come after: hence are some so indifferently minded to the remainders of Idolatry, that while they fear no return of it in their time, they forecast no caveats for the future; so many wast woods, and very few plant any, not thinking what need their posteritie may have of timber to build, and fewell to burne; but many more rashly rush into marriage, not thinking so farre before-hand, as to their next issue, not counting beyond the duall number of man and wife, to provide an inheritance for the heritage of the Lord, Psalms 127:3. which may increase to a numerous posteritie. nor a Law-giver] Heb. a Scribe. That is, one that hath the power of making lawes, whether of himselfe, or with others, so that he hath the preeminence either in proposall, or in confirmation of them, or writing them for Rules unto his people. from betweene his feet] To the Scepter a Law-giver is joyned; so that the power of the Ruler is not meerely arbitrary, but legall, as a power put into rule of law; for the sway of the Scepter, is not lawlesse or boundlesse: this Law-giver shall come from him by lineall descent. The phrase [from betweene his feet] may be a modest Periphrasis of the parts of generation and birth, as Deuteronomy 28:57. and may meane his descent from Judah; or betweene his feete, may note some eminent officer sitting under the chief Governour, betweene his feet, or at his feet, Deuteronomy 33:3. and in his name, or by his power propofing lawes to be made, or pronouncing, or publishing them, when they are made: but the former exposition is the better, as noting the honour and power, not of one that sitteth under him, (who may be of another Tribe) but of one that cometh from him; and so the modestie of the Scripture phrase is to be marked, keeping so farre off the mention of the part intended, as from the middle to the feete: So the denyall of neerest familiaritie is phrased by not knowing of a man, Genesis 4:1. Judges 11:39. 1 Kings 1:4. Matthew 1:25. Luke 1:34. and easing of nature is veiled over with the phrase of covering the feet, Judges 3:24. 1 Samuel 24:3. which was done by the sidenesse of the upper garment in use among the Jews; See the marg. variat. on the second of Kings, 18. 27. & the marg. variat. in Arias Montan. Bible upon Isaiah 36:12. See also Isaiah 7:20. & Exodus 4:25. Which may turne to the rebuke of such as apply their wits to impure jests, as divers doe, especially such as are Poeticall; it is not much unsutable to the Romane Poets to be obscene in their conceits, as many of them were, for they tooke a Strumpet for a Goddesse, but it is most repugnant to the profession of a Christian who beleeveth in a Virgin God, the Sonne of a Virgin Mother, to vent such immodest fancies as may make the face of a modest person to blush, when they are read or heard. untill Shiloh come] The word Shiloh, saith the Jesuit Salmeron, prolog. 4. (that he might bring in the Scripture of our Saviour as suspected to be corrupted by the Jewes) signifieth nothing, but he is confuted by the best Hebricians in their Dictionaries, and by many of his owne side in their Commentaries; the Popish party following the vulgar Latine render the word he that is to be sent, as if the originall word were shiloach from shalach, he hath sent. But the word in the Hebrew text is Shiloh, derived from shalah, which signifieth to cease and be quiet, and peaceable; and the same is taken not only in a passive sense to be so, but in an active, to make so, and so it is put for a prosperous, or safe maker, or Saviour, the Author of quietnesse, and safety to others; it is taken also for the tunicle or skin in which the child is wrapped in the mothers belly, because there the child lieth in peace and quietnesse; whence by an usuall Metonymie or figurative taking of the continent for the thing contained (as the Cup for the liquor in the Cup, the house for the people in the house) it is taken for the child that was wrapped in it. In both senses it is applied to Christ, for he was most quiet, and peaceable, of whom it was fore-told that he should not strive, nor ry, nor should any one heare his voyce in the streets, Isaiah 42. vers. 2. Who indured contradiction of sinners against himselfe, Hebrews 12:3. and when he was reviled, reviled not againe, 1 Peter 2:23. Who was brought as a lamb to the slaughter, and as a sheepe before the shearers is dumbe, so he opened not his mouth, Isaiah 53:7. and by this he was a Peace-maker for others, and a Saviour of others; for, as the Prophet saith, The chastisement of our peace was upon him, and by his stripes we are healed, vers. 5. that is, he was chastised that our peace with God might be procured; He was wounded for our transgressions, and bruised for our iniquities, vers. 5. that we might sleepe in a whole skin, and obtaine safetie by his slaughter. And in the other sense as Shiloh is taken for a sonne, he is Shiloh, that is, a sonne of the linage of Judah; It is evident (saith the Apostle) that our Lord sprang out of Judah, Hebrews 7:14. and therefore as Judah is compared to a Lion, 5: 9. of this Chapter, so is he called, the Lion of the Tribe of Judah, Revelation 5:5. wherein the Elders who used that phrase might allude unto the title given to Judah in this Chapter, and whereto our Translators direct the Reader in their marginall reference set upon Revelation 5:5. untill Shiloh come the Scepter shall not depart from Judah, but then it shall; whereby it appeares that God appoints the periods of Kingdomes, and States; whereof, besides many others, there is an illustrious evidence in the finishing of Belshazzers Kingdome, Daniel 5:26. and as the periods, so the pauses and stops of government by insurrection, and rebellion, are to be referred to the same over-ruling power, as that of the Irish Rebels, of which we must conceive, that his providence is not asleepe, but his justice awake, and that in their devillish crueltie there is a Divine chastisement; which must admonish us to conclude a Peace with God by making warre with sunne, and to beseech him to take part with his owne people, and to make good the Cause of his Sonne Christ Jesus against the band, and faction of that man of sin, the sonne of perdition, designed to destruction, 2 Thessalonians 2:8. The summarie sense of this Prophcie made up out of the explications forementioned may be thus: The Authoritie of ruling in the highest degree of preeminence, and the longest time of continuance (though in a divers forme of Government) shall be in the Tribe of Judah; or if in any other Tribe, yet so, that Judah shall have the name, and honour of the Kingdome, Common-weale, and people who are of the posteritie of Jacob or Israel, which shall not be styled the Kingdome, Common-weale, or people of Reuben, Levi, Gad, or Naphtali, &c. but of Judah; nor they Reubenites, but Judaei, Jews; and that Tribe shall be a distinct Tribe of it selfe, and shall neither be confounded, nor obscured as the other Tribes after their captivitie in Babylon, but (which cannot be affirmed of the rst) it shall evidently appeare who rightly deriveth his pedegree from that Patriarch; of which honour, when once it is possest, it shall not wholly be deprived untill he come who is Shiloh the Prosper our or Saviour, the sonne of Judah by lineall descent; and the true expected Messiah Jesus Christ; and about the time of his coming (if we take it not punctually for the day, or moneth, or yeare of his birth, but with some latitude of time, as a little before, and a little after, for an orderly accomplishment of the Prophecie) shall the Jewish Common-weale be dissolved, and their Government broken in pieces, they dispersed, and scattered in severall Countries, without any Governour or Law-giver of their owne Nation, and wholly in the power of the Princes, or Potentates, or States in whose Land they live. When, and how this Prophecie was to take effect. They that conceive this Prophecie within a while after Jacobs death tooke effect, are mistaken, for the first Magistrate the Israelites had out of Egypt, was Moses, stired up by God for their deliverance from their yoke of bondage, about two hundred years after the death of Jacob, and Moses was of the Tribe of Levi, not of Judah; and though the Tribe of Judah were first in the march, and his Standard placed formost, Numbers 10:14. yet was Moses the Supreme Governour over all the Tribes. After him succeeded Joshua, and he was not of the Tribe of Judah but of Ephraim; afterwards was the Government by Judges for three hundred yeares, in that time there were successively fifteene, of which onely two, Othniel and Ibzan, were of the Tribe of Judah: After these Judges came up the Government of Kings, of whom the first was Saul, but he was not of the Tribe of Judah but of Benjamin; after Saul succeeded David, and he indeed was of the Tribe of Judah, and began his reigne in the yeare of the world, 2891. 636. yeares after this Prophecie of Jacob; so long was it before this Prophecie began to worke towards effect; and therefore Jacob said not when Judah should begin to sway the Scepter, but having begun how long it should hold on; and it continued in that Tribe untill the captivitie of Babylon; viz. foure hundred thirtie seven yeares: during this time was that eminently seene which is said, 1 Chronicles 5. Judah prevailed above his brethren, of him came the chiefe rulers, vers. 2. and the Royall Regiment ended in Zedechiah, 2 Kings 24:17. After the captivitie, the dignitie of the tribe of Judah (returning as an entire Tribe, as the others did not) revived in Zerubbabel a Prince of the Tribe of Judah, and from him continued the Principalitie in that Tribe by the space of two hundred and seventy yeares, untill the Maccabees, of the Tribe of Levi, got into the Government as high-Priests; of whom some tooke upon them to be Kings; the first that did so was Judas Aristobulus who put the Diadem on his head, and caused himselfe to be called a King, as Josephus sheweth, Antiquit. lib. 20. cap. 8. which to Hircanus was forbidden by Pompey, (when he had taken Jerusalem by force) though he committed the government of the Jewish Nation unto him, Ibid. These were called Assamoneans from the first of that ranke, Mattathias Assamonaeus, (as is commonly conceived) but Jacobus Boulduc labours to prove a misprision in the word Assamoneans, and he will have them rather called Cedmoneans, from Onias Priscus, Heb. Cedmonaeus, betwixt whom and that Mattathias there were nine, who were successors to the one, and predecessours to the other; and he takes them to be a Sect, o societie, as the Enoscei, or Esseni, which are farre more ancient then the Maccabees; and conceiveth that though they were Priests, they might be of the Tribe of Judah, as well as of Levi. Jacob Bouldue of the Church before the Law, lib. 1. cap. 17. These (as he maketh the computation) continued untill Herod the Askalonite began to reigne; which was about the thirty fourth yeare before the nativitie of Christ. For a great part of which time there was a Synedrion, or Sanhedrim (as some commonly and corruptly call it) or Senate, which was threefold; the first consisted of three persons, the second of twenty three, the third and principall of seventy two; in whom was the Supreme power; these though at first they might be chosen six out of every Tribe (except the Tribe of Levi, and out of that but foure were chosen, as Junius conjectureth in his exposition on the place) yet after the captivitie it consisted most of the Tribe of Judah, of whom the chiefe were the posteritie of David; those carried the greatest sway in elections; and of this Tribe with the Tribe of Benjamin, (which stuck to Rehoboam when the other ten Tribes revolted) consisted the maine body of the Common-weale, and so Jacobs posteritie were called not Reubenites, nor Simconites, &c. but Jewes from Judah. So taking the Scepter not meerely for a signe of Regall Authoritie. but for a Principalitie, and preeminence of power, (though with a divers forme of government) the Tribe of Judah carried the credit from all the rest, even untill Herod (who was an Idumean) was made King of Jury by the Romane Senate; Josephus Antiq. 50: 14. 100: 26. which was about the time above said before the birth of Christ; but yet the Authoritie of the Sanhedrim, or Synedrion forementioned, continued untill Herod in the thirtieth yeare of his reigne slew them all; Josephus Antiq. lib. 14. cap. 17. page 362. yet some power and Authoritie remained in the Jewish Nation, and consequently in the Tribe of Judah, (which made the principall part of their Common-weale) for they had a Synedrion after this in their Synagogues, as is plaine, Matthew 23:34. Acts 5:17. & Chap. 9. vers. 1, 2. & 23. 5. in which, beside the high-Priest, there was another President, as some hold; and though after the coming of Christ, the Romanes restrained the Jewes authoritie in capitall punishment, John 18:31. yet all but such they might exercise according to their law; and sometimes leave was given to inflict capitall punishment according to their law: see John 19:7. & John 18:31. and sometimes they did as much without leave, as Acts 7:59. wherein they were sometimes winked at, sometimes punished: for though they had a law to stone unto death, Deuteronomy 21:21. yet for stoning James the brother of Jesus was Ananias deposed from the Priesthood, Joseph. Antiq. lib. 20. cap. 8. so that the Jewish power, or Scepter departed by degrees, for it was much weakned by Pompey, Joseph. Antiq. lib. 14. cap. 8. after that it was much shaken by Herods intrusion, but not finally broken, untill the destruction of Jerusalem, by which time it was manifested, that Shiloh was come; and after that the Jewes had no forme nor face of common-weale, as before, nor any Authoritie or distinction of any Tribe, as before they had: hereby then it is evident, that the Messiah is come, whereby the Christians may be confirmed in their faith, and the Jewes convinced of obstinacie. Where they seeke to cleare themselves by objecting that this Shiloh or Messiah must come in the last dayes, but our Messiah came many hundred yeares agoe, long before the last dayes; to this the Annot. on vers. 1. will be sufficient answer. Some will have Saul, and some Nebuchadnezzar to be the Shiloh, but with manifest repugnancie either to the Tenour, and intent of the Text, or evidence of storie. Some put in other cavils, but the wiser, and learneder Jewes renouncing them all, give way to the reference of Judahs Scepter to Shilohs coming, as not come to passe before the birth of Christ; but withall they would faine make the world believe that Shiloh the Messiah is not yet come; and therefore they yet pretend to have Princes of the Tribe of Judah and linage of David; So Manass. Ben. Israel ex Rabbi Isaac Quaest in Gen. 65. But all men of judgement know they are but Impostures, and ridiculous pretences, since their genealogies are perished, their Tribes confounded, and they no where enjoying any Scepter-like sway, but being meerely in subjection in the severall Countries where God hath scattered them. to him shall the gthering] When he is revealed to be a Saviour both by preaching and doing, the people not of one Nation onely, but of all Nations shall be gathered together into Churches to heare the glad tydings of salvation by him, and shall present their service, and worship to him; for (as Haggai cals him) he is the desire of all nations, Haggai 2:7. for though in his passion, his beauty was obscured, as the Sunne was eclipsed, so that there appeared no no forme or comelinesse, no beauty that he should be desired, Isaiah 53:2. yet even then to spirituall eyes, he was white and ruddy, the chiefest of ten thousand, Son 5:10. white in innocencie, ruddy in shedding his bloud with patience; yea so desirable, that the Jewes did waite for his law, and the Gentiles seek him, Isaiah 11:10. and put their trust in him, Romans 15:12. and in him find rest, a glorious rest, Isaiah 11:10. to his mountaine the Nations have flowed (according to Isaiah 2. vers. 1, 2.) in thousands of temples, and gatherings of the people in them for his service; so that this part of the Prophecie is clearely fulfilled, and the former part, (though in it selfe obscure) more cleared by it.