THE BLESSING OF THE TRIBES; OR, HOW MOSES, THE MAN OF GOD, BLESSED THE PEOPLE OF ISRAEL BEFORE HE DIED.

BY THE REV. T. G. ROOKE, B A., PRESIDENT OF RAWDON COLLEGE.

No. III.-JUDAH.

Deut. xxxiii. 7.

THE name "Judah" was given to Jacob's fourth son in memory of his mother's grateful utterance of praise to God when this child was Vouchsafed to her in addition to the three whom she had already borne. It is the Hebrew word meaning "praised," and had reference originally to Jehovah, upon whom Leah in her joy conferred that title, saying, "Now will I praise the Lord" (Gen. xxix. 35). But, by a very natural change, the praise which this name implied came to be attributed to the individual who bore it; and Jacob's dying blessing embodies that new application of the idea: "Judah, thou art he whom thy brethren shall praise." The blessing of Jacob goes on to disclose the great reasons for Judah's exaltation in the esteem of men. He was to be the royal tribe in Israel; from him was to spring the Prince of peace, the promised Messiah, "unto whom shall be the obedience of the peoples" (Gen. xlix. 8, 10). A third part of his eldest brother Reuben's birthright was conferred upon him,—and this, not by his father's caprice, but by God's deliberate appointment; so that the refusal of his brethren to acknowledge Judah as their leader would have been nothing less than rebellion against Jehovah.

The sons of Jacob, however, seem to have acknowledged this leadership very willingly from the first. Reuben, Simeon, and Levi yielded the place of honour to Judah without a murmur, so far as the sacred record suffers us to judge. In Jacob's tent at Mamre, in the house of the Egyptian governor, and in the emigration from Canaan to Goshen, this fourth son of Israel is seen both taking the foremost place and showing himself worthy of the same.* And when, after at least two hundred and fifteen years had elapsed, the chosen people -now swollen to an enormous host-marched triumphantly out of Egypt on their journey back to Canaan, Judah occupied the old post of dignity, responsibility, and danger. His standard, which is said to have borne the emblem of a lion's whelp, was always advanced the first when Israel's camp was broken up (Numb. x. 14). The divine providence had sealed this claim of pre-eminence by a sign that was peculiarly impressive in those days, when many children were held to be a special heritage from the Lord. At the first numbering of Israel *Gen. xliii. 3-10; xliv. 14-34; xlvi. 28.

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at Sinai, the tribe of Judah was found to be the strongest in number's of all the twelve. One-eighth part of the entire host was comprised within its ranks; and at the second census, in the plains of Moab, when many of the tribes were found to be woefully diminished in number, Judah was found to be stronger by nearly two thousand warriors than he was before.

Only one tribe submitted with ill-concealed impatience and reluctance to the divinely appointed leadership of Judah. This was the tribe of Ephraim, which had come to represent Joseph, the favourite of Jacob and the inheritor of another third-part of Reuben's forfeited birthright. The first settlement of Canaan after its conquest by Joshua shows us the secret rivalry between these two tribes, and also allows us to see how completely these two had cast all the others into the shade. For Judah and Joseph divided the whole conquered territory between themselves; so that the central mountain ridge of Palestine received a permanent name from the one tribe in its southern portion, and from the other tribe in its northern continuation. It was not until some few years had elapsed that the murmurs of seven other tribes, for which no landed possessions had been allotted, shamed Judah and Ephraim into a more equitable division of their spoils, and led to the well-known partition of Canaan into nine lots, instead of the original two (Joshua xv. xvi. xvii. xviii. 2-7).

But about one hundred years later the old dual division reappeared in more pronounced and permanent form. The seceding kingdom of Israel was established through the union of eight tribes or fragments of tribes under Ephraim, who now for the second time ruled over the whole northern half of the Promised Land; whilst Judah retained dominion over the south, in which part of the country Benjamin, Simeon, and Dan had found settlements under the wing of their stronger brother. From that time forth, the name of "Jew (that is, man of Judah ") was given to every subject of the kingdom of David's house, whether he belonged to the tribe of Judah or not.

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Indeed, after the return from Babylon, the names "Israelite" and "Jew" were used interchangeably to describe all who held faithfully by "the covenants and the giving of the law and the promises.' Saul of Tarsus was a Benjamite, yet he gloried in the name of Jew; and counted it as his highest honour that he belonged to the stock from which, as concerning the flesh, Christ came; "—that is, to the seed-royal of Jacob-the Jews (Rom. ii. 17, 28, 29; ix. 3-5).

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These facts concerning the tribal history of Judah were all present to the mind of Moses when he offered the prophetic prayer which stands second in his blessing. Literally rendered from the Hebrew that prayer reads as follows:

Hear, Lord, the voice of Judah,

And bring him to his people.

With his hands is he fighting for it (i.e. for his people);
And be Thou a help from his adversaries."

The second clause of this blessing may seem at first sight a little obscure ; but the traditional Jewish interpretation will probably commend itself to every one who bears in mind that peculiar position of Judah among his brethren which has been already described. The royal tribe was also the champion tribe, bound to go before all the rest in the path of warfare and of danger. Judah must lead the way into the land which could be wrested from its Amoritish possessors only by the sword and by the bow. He had already borne the brunt of battle against Midian to the east, and against the king of Bashan northwards; but he would presently have to cross over Jordan, and to lead Asher and Naphtali and Dan to still more distant settlements, which would cost still harder fighting. Nor would his championship in Israel cease until Shiloh should come to cut off chariots and horses and battle-bow together, and to speak peace unto the nations (Zech. ix. 9, 10). When, therefore, Moses asked of God that He would "bring Judah to his people," what he meant was,-"bring him triumphantly out of all these conflicts. Bring him into his own lot, and establish him there as the reward of his disinterested prowess. Give him victory, honour, and rest in the kingdom which Thou hast ordained for him."

The third and fourth clauses of the blessing carry on the same idea. They bring out, on the one hand, Judah's valiant and unselfish discharge of the honourable task assigned him; and, on the other hand, they contemplate the serious hindrances which would oppose his work. He would have many adversaries, not only from among the surrounding Gentile nations, but also from amongst his own brethren, some of whom would envy him, and set up a rival kingdom and championship to his. But if God would be his helper, these rivalries and oppositions would only serve to make his glorious destiny more manifest. The Lord would set His anointed One king upon his holy hill of Zion; there He should rule in the midst of His enemies. It need scarcely be pointed out how signally these visions of prophecy were fulfilled in the conflict and victory of Messiah, Judah's greatest Prince and Son. He trod the winepress alone; and of the peoples there was no man with Him. Not for Himself, but for His brethren, did He bring salvation with His arm. He was despised and rejected men, yet the pleasure of the Lord prospered in his hand. "Wherefore God also hath highly exalted him, and given to him a name which is above every name; that in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. ii. 9-11).

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The opening words of Judah's blessing are, however, the most suggestive in regard to the actual history of the tribe and to the typical application of that history to our own circumstances. Judah's triumph and rest and help were to come from God in answer to the uplifting of Judah's voice. Distinct as was God's purpose to bless

him and to make him a blessing, He would yet be inquired of for this prayer and supplication on the part of His chosen people were to be the condition of their effectual blessing. It is very interesting to trace the illustrations of this principle which are furnished by the inspired chronicles of Judah. In the days of David, the enemies of this newly-founded kingdom were many, and they hated it with cruel hatred. Yet "this afflicted one cried, and the Lord heard, and saved him out of all his troubles" (Psa. xxxiv. 6). But in the days of his grandson, Rehoboam, when prayer had become a thing almost forgotten and despised in Judah, Shishak, king of Egypt, came up against the kingdom, and no deliverance was wrought by God against him. The daughter of Jerusalem was humbled and forsaken by her divine Helper, that she might know the secret of "his service and the service of the kingdoms of the countries" (2 Chron. xii. 1-12).

Less than ten years later, Judah was ruled over by Abijah,—a prince no more worthy in himself than was Rehoboam, whilst the people deserved divine chastisement quite as much as before. Yet when a second invasion of the kingdom was made from the north, and the strait was so sore that deliverance seemed impossible to human reason, deliverance was nevertheless granted, because the king and his people bethought themselves of prayer in that desperate moment. "Judah looked back, and behold, the battle was before and behind; and they cried unto the Lord" (2 Chron. xiii. 14). And forthwith, as though that cry had wakened up the long-slumbering blessing of the tribe, the Lord heard the voice of Judah, and brought him back with victory to his people. It was just the same, under like circumstances, in the days of Asa, of Jehoshaphat, and of Hezekiah. But under Manasseh, and Jehoiakim, and Zedekiah there was no help for Judah against his adversaries; for "his shepherds sought not unto the Lord, therefore they did not prosper, and all their flock was scattered" (Jer. x. 21).

Such self-interpreting lessons should surely be laid to heart by the men and women who regard themselves as heirs of Judah's blessing in its spiritual aspects. We are, in Christ, "a chosen generation, a royal priesthood, an holy nation," having pledges of grace and glory and everlasting victory, through Him that hath loved us. Yet the time and the measure and the manner of our blessing are all conditioned upon our prayer. "Ye have not, because ye ask not; ye ask, and ye receive not, because ye ask amiss, that ye may consume it upon your pleasures" (Jas. iv. 8). For only that is acceptable and effectual prayer which is offered in self-forgetting surrender to do all the will of God. "This is the confidence that we have towards him, that if we ask anything according to his will, he heareth us" (1 John v. 14).

The Apostle Paul has taught us that "in everything by prayer and supplication with thanksgiving our requests should be made known unto God" (Phil. iv. 6). This oft-forgotten but important

truth is forcibly suggested in the wording of Judah's blessing: "Hear, Lord, the voice of Judah;" for, as already explained, that name was given by Leah in token of the debt of praise which was owing on Judah's account to God. The history of the reign of Jehoshaphat furnishes a notable commentary upon the point which is thus suggested. Moab, and Ammon, and Edom, had become confederate against that prince; and in his fear "he set himself to seek the Lord; and all Judah gathered together to seek help from the Lord" (2 Chron. IX. 1-4). The answer which was given to this cry for help required from the king and from the people no ordinary display of faith, and no easy sacrifice of praise. But Judah was strengthened to stand the test. "He appointed singers unto the Lord, both praising in the beauty of holiness as they went out before the army, and saying, Praise ye the Lord, for his mercy endureth for ever." And when they began to sing aloud and to praise, the Lord caused the children of Ammon, Moab, and Mount Seir to smite and to destroy each other. "So they returned, every man of Judah, with joy, for the Lord had made them to rejoice over their enemies. And they came to Jerusalem, with psalteries, and harps, and trumpets, unto the house of the Lord" (2 Chron. xx. 21-28).

Perhaps this hint from the meaning of Judah's name may be the most needed and the most profitable teaching of the blessing of Judah for some one who now reads it. It is no unfrequent experience when

a Christian's prayer fails to be answered from God, simply because it was conceived in a querulous, ungrateful, and complaining spirit. No element of praise mingled with its petitions. It was wholly occupied with requests for something that seemed lacking; whilst God was expecting a thankful acknowledgment of countless mercies which His selfish servant had received in silence, or even with discontented depreciation. Let not the offerer of such defective prayers expect any share in the blessing which Moses invoked on Judah. The voice of rejoicing and of thanksgiving was in his tabernacles; therefore the right hand of the Lord did valiantly for him. For thus saith the Hope of Israel, the Lion of the tribe of Judah: "Whoso offereth praise glorifieth me; and to him that ordereth his conversation aright will I show the salvation of God" (Psalm 1. 23).

A NEWSBOY'S STORY.

Ir had not been a good day for one newsboy. Whether it was the bright spring weather, or a rush of business, or a scarcity of money, it was quite certain that newspapers might be mentioned in the commercial list as "heavy."

tune," said one of the boys sneeringly, when Harry Marton first came among them armed with satchel and papers like the rest.

"That fellow's got no go in him," said a second after watching Harry's timid efforts to sell his wares:

"You'll never make your for-"don't believe folks see his papers