Ambrose of Milan — Commentary on Scripture

Genesis 46:4

I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.

Our God himself also exhorts that people with his own prophecy and promises them advancement in the faith, the fruit of his gift, for he says to them, “Joseph shall put his hand on your eyes.” It was not that the holy patriarch was troubled as to who should close his eyes, although in the clear understanding of it a natural love is also being expressed. For we often desire to embrace those whom we love. How much more, when we are about to depart from this body, do we take delight in the last touch of our beloved children and find consolation in such a provision for our journey. Yet in a mystical sense we may take it to mean that afterward the Jewish people are going to know their God. For this is a mystery, that the true Joseph places his hands over the eyes of another, so that he who before did not see may now see. Come to the Gospel, read how the blind man was healed, when Jesus put his hand on him and took away his blindness. Indeed, Christ does not put his hand on those who are going to die but on those who are going to live or, if on those who are going to die, rightly so, becau…

Our God himself also exhorts that people with his own prophecy and promises them advancement in the faith, the fruit of his gift, for he says to them, “Joseph shall put his hand on your eyes.” It was not that the holy patriarch was troubled as to who should close his eyes, although in the clear understanding of it a natural love is also being expressed. For we often desire to embrace those whom we love. How much more, when we are about to depart from this body, do we take delight in the last touch of our beloved children and find consolation in such a provision for our journey. Yet in a mystical sense we may take it to mean that afterward the Jewish people are going to know their God. For this is a mystery, that the true Joseph places his hands over the eyes of another, so that he who before did not see may now see. Come to the Gospel, read how the blind man was healed, when Jesus put his hand on him and took away his blindness. Indeed, Christ does not put his hand on those who are going to die but on those who are going to live or, if on those who are going to die, rightly so, because we first die in order that we may live again. For we cannot see God unless we die to sin previously.

Genesis 46:27

And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.

Therefore seventy-five souls go down into Egypt, just as it is written, and this in the mystical sense is the number of forgiveness. For after such great hardness, after such great sins, they would be considered unworthy unless there were granted them the forgiveness of sins. Judah—that is, the confession of sin—goes to meet Joseph. The people of the Jews that is to come sends him ahead as a forerunner of itself. So also the true Joseph, that is, “the witness and interpreter of the Godhead,” comes to meet those who before were in the possession of unbelief, because now their confession precedes them. For Christ is the interpreter of the Godhead, because “no one has at any time seen God, except the only-begotten Son, who is in the bosom of the Father; he has revealed him.” It is he who in the last times will receive the people of the Jews, by then in an advanced age and grown weary, and do so, not according to its merits but according to the election of his grace; and he will put his hand on its eyes to take away its blindness. And so he postponed its healing, so that the people who e…

Therefore seventy-five souls go down into Egypt, just as it is written, and this in the mystical sense is the number of forgiveness. For after such great hardness, after such great sins, they would be considered unworthy unless there were granted them the forgiveness of sins. Judah—that is, the confession of sin—goes to meet Joseph. The people of the Jews that is to come sends him ahead as a forerunner of itself. So also the true Joseph, that is, “the witness and interpreter of the Godhead,” comes to meet those who before were in the possession of unbelief, because now their confession precedes them. For Christ is the interpreter of the Godhead, because “no one has at any time seen God, except the only-begotten Son, who is in the bosom of the Father; he has revealed him.” It is he who in the last times will receive the people of the Jews, by then in an advanced age and grown weary, and do so, not according to its merits but according to the election of his grace; and he will put his hand on its eyes to take away its blindness. And so he postponed its healing, so that the people who earlier did not think it should be believed might be the last to believe and might lose the prerogative of earlier election. On this account also the apostle says, “that a partial blindness has befallen Israel, until the full number of the Gentiles should enter, and thus all Israel should be saved.” And thus it is that the deeds of the patriarchs are symbols of events to come. Indeed, Jacob himself speaks to this effect to his sons: “Gather yourselves together, that I may tell you the things that shall befall you in the last days. Gather yourselves together, and hear Israel your father.”

Genesis 48:5

And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.

Joseph was eager to receive the blessing (Gen. XLVIII, 1 et seq.). Finally, he presented his sons Manasseh and Ephraim, whom Jacob blessed. And because he had twelve sons, and the thirteenth was to be the apostle Paul, as if a later chosen one, the thirteenth Tribes of Manasseh and Ephraim were sanctified in both, so that Paul would not be found outside the number of the paternal Tribes, who was an outstanding preacher of the Old and New Testament and could easily prove his inheritance of the paternal blessing.

Genesis 48:14

And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn.

Although these mysteries are glorious in this, that Joseph, taking his sons whom he had adopted in Egypt, Ephraim, he placed at his right hand, but Manasseh at his left, so that Israel, their father, was on their right side. But Israel stretched out his right hand and laid it upon the head of Ephraim, who was the younger and stood at his left side; and his left hand he laid upon Manasseh, who was at his right side. And thus, changing his hands, he blessed them. In this, Joseph also preserved the order of nature by giving more deference to his elder son, just as Isaac also desired to give the blessing to his firstborn son, Esau. But he believed that the younger son should be preferred in the role of the younger people, just as he himself was preferred by his mother. Finally, Manasses is designated by the Latin interpretation as coming from oblivion (Gen. XLI, 51), because the people of Judah forgot their God who made them. And whoever from that people believes, is called back from oblivion. Ephraem, however, promises the abundance of faith by the interpretation of his name, who incre…

Although these mysteries are glorious in this, that Joseph, taking his sons whom he had adopted in Egypt, Ephraim, he placed at his right hand, but Manasseh at his left, so that Israel, their father, was on their right side. But Israel stretched out his right hand and laid it upon the head of Ephraim, who was the younger and stood at his left side; and his left hand he laid upon Manasseh, who was at his right side. And thus, changing his hands, he blessed them. In this, Joseph also preserved the order of nature by giving more deference to his elder son, just as Isaac also desired to give the blessing to his firstborn son, Esau. But he believed that the younger son should be preferred in the role of the younger people, just as he himself was preferred by his mother.

Finally, Manasses is designated by the Latin interpretation as coming from oblivion (Gen. XLI, 51), because the people of Judah forgot their God who made them. And whoever from that people believes, is called back from oblivion. Ephraem, however, promises the abundance of faith by the interpretation of his name, who increased his father, as Joseph himself says: Because God increased me in the land of my humility (Ibid., 52). This is the characteristic of the younger people, who is the body of Christ, increasing the Father and not abandoning their own God.

Genesis 48:20

And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.

Finally, the Lord, speaking in a spiritual manner about the people, declared this to be a mystery. For when the son thought his father had made a mistake due to his dull appearance, he wanted to turn his hands around, saying, 'Not so, Father, for this one is the firstborn; place your right hand on his head.' But his father refused and said, 'I know, my son, I know. He will also become a people, and he will be exalted. However, his younger brother will be greater than he, and his descendants will become a multitude of nations.' (Genesis 48:18-19). Finally, he preferred the elder Ephraem, even prophesying in a series of blessings, saying: 'In you Israel shall be blessed, saying: May God make you like Ephraem and Manasseh' (Ibid., 20). And therefore, since they were grandsons, they were adopted in place of sons, so that they would not be deprived of the ancestral blessing.

Genesis 49:1

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.

After this blessing was celebrated, he also called his sons (Gen. XLIX, 1). And the one who had preferred the younger to the elder began with the first, so that he might bestow favor upon him in that mystery, and observe the order of age in this. At the same time, he who had previously blessed them both, along with all their posterity and future offspring, lest the repeated blessing of the people should appear superfluous, or the former be considered weak, rightly declares that he is repeating more of an announcement of things that would happen in later times, rather than conferring a blessing.

Genesis 49:4

Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch.

Doesn’t this seem to be a reproach rather than a blessing? Thus it really is more a prophecy than a blessing. For a prophecy is an announcement of events to come, whereas a blessing is the longed for bestowal of sanctification and of graces.The Jews suppose that the old man is saying these things to his son Reuben on this account, because the latter lay with Bilhah, his father’s concubine, and polluted his father’s bed. But they are easily refuted; this had already taken place. Now Jacob is promising that he will speak of events to come in the last days, not what took place before. Therefore the meaning is consistent and in accord with the thought of the patriarch himself: he sees the future passion of the Lord under persecution from the Jews and execrates the boundless audacity of that firstborn people.… For Israel itself was called the firstborn and said to be stiff-necked, and of it Moses said, “You are a stiff-necked people.”

Genesis 49:5

Simeon and Levi are brethren; instruments of cruelty are in their habitations.

For the brothers supplied the reasons for their own misfortune when they claimed to their father that they, although young in years, were vindicators and avengers of a wrong done to the sense of respect and of a violation of chastity. Surely the holy Jacob could not have condemned the fact that they did not permit their sister to be unavenged, in the position of a harlot, who had lost her virginity and did not have the consolation of a vindication. This is especially the case, seeing that Jacob himself approved the deed; for when he had possession of Shechem, he gave it at his death to his most beloved son Joseph and said to him, “I give to you above all your brothers Shechem in particular, which I took from the hands of the Amorites with my sword and bow.” The act is undeniable; still, we can interpret that by “Shechem” are meant “shoulders” and by “shoulders” are meant “works.” Therefore Jacob chose the holy Joseph before the others as heir to his good works, for the other brothers could not match his works. Who indeed could match Christ’s deeds? Moreover Christ, being unspotted an…

For the brothers supplied the reasons for their own misfortune when they claimed to their father that they, although young in years, were vindicators and avengers of a wrong done to the sense of respect and of a violation of chastity. Surely the holy Jacob could not have condemned the fact that they did not permit their sister to be unavenged, in the position of a harlot, who had lost her virginity and did not have the consolation of a vindication. This is especially the case, seeing that Jacob himself approved the deed; for when he had possession of Shechem, he gave it at his death to his most beloved son Joseph and said to him, “I give to you above all your brothers Shechem in particular, which I took from the hands of the Amorites with my sword and bow.” The act is undeniable; still, we can interpret that by “Shechem” are meant “shoulders” and by “shoulders” are meant “works.” Therefore Jacob chose the holy Joseph before the others as heir to his good works, for the other brothers could not match his works. Who indeed could match Christ’s deeds? Moreover Christ, being unspotted and chaste, has carried back the spoils of victory from this earthly sojourn and from the instigators of impurity. With heavenly words and the sword of the Spirit he has taken a place that was free of debaucheries and outrages, for a dwelling of the saints.…It is the tribes then that are meant by the names of the patriarchs. From the tribe of Simeon come the scribes, from that of Levi the chief priests, who brought their wickedness to completion and filled up the entire measure of their fathers’ unholiness in the passion of the Lord. They took counsel against the Lord Jesus, to kill him, even as Isaiah says, “Alas for their souls! Because they have counseled an evil counsel against themselves, saying, ‘Let us bind the just one, for he is profitless to us.’ ” They killed the prophets and apostles who announced the coming of the Lord of salvation and preached his glorious passion and resurrection.

Genesis 49:6-7

O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.

Likewise, when he said to Simeon and Levi, “I will divide you in Jacob and scatter you in Israel,” he revealed that they were to be redeemed in the gathering together of the nations. For when the shepherd has been struck down, the flock that was previously brought together is scattered; thus one who did not belong could enter in and all Israel could be saved. And we ought in particular to assume this as regards the tribe of Levi, for it appears that the Lord Jesus traced his origin from that tribe, as concerns his taking on of the body. Of that tribe are the priests Levi and Nathan, and, in the Gospel which he wrote, St. Luke counted them among the ancestors of the Lord. For the Priest of the Father and Chief of all priests, even as it is written, “You are a priest forever,” should have laid claim to succession from a priestly line. On this account also Moses blessed this tribe and said, “Give to Levi the lot of his own approbation, and to the holy man his truth.”

Genesis 49:8

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee.

This text appears to be directed to the patriarch Judah, indeed, but more so that later Judah is meant, the true confessor who was born of that tribe and who alone is praised by his brothers; of them he says, “I will declare your name to my brothers.” He is the Lord by nature but a brother by grace; his hands, which he stretched out to an unbelieving people, are on the back of his enemies. For with those same hands and by that same passion Christ protected his own, subjugated hostile powers, and made subject to himself all people who were without faith and devotion. Of these the Father says to his Son, “And you will rule in the midst of your enemies.” It was their own wickedness that made them enemies, not Christ’s will. In this there is a great gift of the Lord. Previously, spiritual wickedness generally used to make our neck bend to the yoke of captivity. Thus even David wrote that he felt in some way the hands of those who triumphed over him, for he said, “Upon my back sinners have wrought.” But now spiritual wickedness is subject to the triumph of Christ and to his hands, as it w…

This text appears to be directed to the patriarch Judah, indeed, but more so that later Judah is meant, the true confessor who was born of that tribe and who alone is praised by his brothers; of them he says, “I will declare your name to my brothers.” He is the Lord by nature but a brother by grace; his hands, which he stretched out to an unbelieving people, are on the back of his enemies. For with those same hands and by that same passion Christ protected his own, subjugated hostile powers, and made subject to himself all people who were without faith and devotion. Of these the Father says to his Son, “And you will rule in the midst of your enemies.” It was their own wickedness that made them enemies, not Christ’s will. In this there is a great gift of the Lord. Previously, spiritual wickedness generally used to make our neck bend to the yoke of captivity. Thus even David wrote that he felt in some way the hands of those who triumphed over him, for he said, “Upon my back sinners have wrought.” But now spiritual wickedness is subject to the triumph of Christ and to his hands, as it were; that is, wickedness undergoes the affliction of captivity, being subject forever in deeds and in works. And it is he indeed to whom the sons of his Father bow down, when we bow down to him; for he has permitted us to call upon the Father, and to be subject to the Father is to be subject to virtue.

Genesis 49:9 · 2 passages

Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?

Therefore you have become acquainted with the incarnation; learn of the passion. “Resting, you have slept like a lion.” When Christ lay at rest in the tomb, it was as if he were in a kind of bodily sleep, as he himself says, “I have slept and have taken my rest and have risen up, because the Lord will sustain me.” On this account also Jacob says, “Who will arouse him?” that is, him whom the Lord will take up. Who else is there to rouse him again, unless he rouses himself by his own power and the power of the Father? I see that he was born by his own authority, I see that he died by his own will; I see that he sleeps by his own power. He did all things by his own dominion; will he need the help of someone else to rise again? Therefore he is the author of his own resurrection, he is the judge of his death; he is expected by the nations.

“A lion’s whelp is Judah.” Isn’t it clear that he represented the Father and manifested the Son? Is there any clearer way to teach that God the Son is of one nature with the Father? The one is the lion, the other the lion’s whelp. By this paltry comparison, their unity in the same nature and power is perceived. King proceeds from king, a strong one from one who is strong. Because Jacob foresaw that there would be those to claim that the Son was younger in age, he replied to them by adding, “From my seed you have come up to me. Resting you have slept like a lion and like a whelp.” And in a different passage you find that the whelp is himself “the lion of the tribe of Judah.” … But the Son is not being named in such a way as to be separated from the Father. Jacob, who confesses the Son, also esteems him equal.Moreover, he represented the Son’s incarnation in a wonderful fashion when he said, “From my seed you have come up to me.” For Christ sprouted in the womb of the Virgin like a shrub upon the earth; like a flower of pleasing fragrance, he was sent forth in the splendor of new light…

“A lion’s whelp is Judah.” Isn’t it clear that he represented the Father and manifested the Son? Is there any clearer way to teach that God the Son is of one nature with the Father? The one is the lion, the other the lion’s whelp. By this paltry comparison, their unity in the same nature and power is perceived. King proceeds from king, a strong one from one who is strong. Because Jacob foresaw that there would be those to claim that the Son was younger in age, he replied to them by adding, “From my seed you have come up to me. Resting you have slept like a lion and like a whelp.” And in a different passage you find that the whelp is himself “the lion of the tribe of Judah.” … But the Son is not being named in such a way as to be separated from the Father. Jacob, who confesses the Son, also esteems him equal.Moreover, he represented the Son’s incarnation in a wonderful fashion when he said, “From my seed you have come up to me.” For Christ sprouted in the womb of the Virgin like a shrub upon the earth; like a flower of pleasing fragrance, he was sent forth in the splendor of new light and came up from his mother’s vitals for the redemption of the entire world. Just so, Isaiah says, “There shall come forth a rod out of the root of Jesse, and a flower shall come up out of the root.” The root is the household of the Jews, the rod is Mary, the flower of Mary is Christ. She is rightly called a rod, for she is of royal lineage, of the house and family of David. Her flower is Christ, who destroyed the stench of worldly pollution and poured out the fragrance of eternal life.

Genesis 49:10

The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

Yes, because they denied the true king, they began to have false kings. And so the patriarch is saying this: The inheritance of an unblemished line of succession, traced through the kings, will be kept among the judges and kings of the Jews, “until he comes for whom it has been reserved,” reserved that he may gather together the church of God out of the assembly of all the nations and the devotion of the Gentile peoples. That is, this awaits him, this is kept for him as his due—the prerogative of such great grace is given to him.“And he is the expectation of the nations.” Jacob spoke more meaningfully than if he had said, “The nations are expecting him,” for in Christ lies the entire hope of the church. Therefore it is said to Moses, “Remove the sandals from your feet.” Otherwise Moses, who was chosen as leader of the people, might be thought to be the bridegroom of the church. It was for that reason that Joshua, son of Nun, removed his sandals, in order that he also could preserve the gift of so great a function for him who was to come. It is for that reason that John says, “A man i…

Yes, because they denied the true king, they began to have false kings. And so the patriarch is saying this: The inheritance of an unblemished line of succession, traced through the kings, will be kept among the judges and kings of the Jews, “until he comes for whom it has been reserved,” reserved that he may gather together the church of God out of the assembly of all the nations and the devotion of the Gentile peoples. That is, this awaits him, this is kept for him as his due—the prerogative of such great grace is given to him.“And he is the expectation of the nations.” Jacob spoke more meaningfully than if he had said, “The nations are expecting him,” for in Christ lies the entire hope of the church. Therefore it is said to Moses, “Remove the sandals from your feet.” Otherwise Moses, who was chosen as leader of the people, might be thought to be the bridegroom of the church. It was for that reason that Joshua, son of Nun, removed his sandals, in order that he also could preserve the gift of so great a function for him who was to come. It is for that reason that John says, “A man is coming after me, the strap of whose sandal I am not worthy to untie.” He also says, “He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices with joy.” This means he alone is the husband of the church, he is the expectation of the nations, and the prophets removed their sandals while offering to him a union of nuptial grace.

Genesis 49:11 · 2 passages

Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:

Let us be bound with bonds of a faith that is like a fruitful branch and cannot be undone, as it were, to that everlasting vine, that is, to the Lord Jesus, who says, “I am the vine; my Father is the gardener.” This explains the mystery that the Lord Jesus in the Gospel ordered an ass’s colt to be loosed and himself sat upon it; thus, like one that was bound to a vine, he could find rest in the everlasting goodness of the saints.

“He will wash his robe in wine.” The good robe is the flesh of Christ, which has covered the sins of all people, taken up the offenses of all, concealed the misdeeds of all—the good robe which has clothed all people with the garment of rejoicing. He washed this robe in wine at his baptism in the Jordan, when the Holy Spirit came down like a dove and remained upon him. By this, it is indicated that the fullness of the Holy Spirit will be indivisible in him and will not depart. On this account also the Evangelist says, “The Lord Jesus, full of the Holy Spirit, returned from the Jordan.” Therefore Jesus washed his robe, not to wash away his stain, for he had none, but to wash away the stain that was ours. Then Jacob continued, “and his mantle in the blood of the grape.” This means that in the passion of his body he washed the nations with his blood. Truly the mantle represents the nations, as it is written, “As I live, says the Lord, unless I shall clothe myself with them all, as with a garment,” and in another passage, “Like clothing you will change them, and they will be changed.” And…

“He will wash his robe in wine.” The good robe is the flesh of Christ, which has covered the sins of all people, taken up the offenses of all, concealed the misdeeds of all—the good robe which has clothed all people with the garment of rejoicing. He washed this robe in wine at his baptism in the Jordan, when the Holy Spirit came down like a dove and remained upon him. By this, it is indicated that the fullness of the Holy Spirit will be indivisible in him and will not depart. On this account also the Evangelist says, “The Lord Jesus, full of the Holy Spirit, returned from the Jordan.” Therefore Jesus washed his robe, not to wash away his stain, for he had none, but to wash away the stain that was ours. Then Jacob continued, “and his mantle in the blood of the grape.” This means that in the passion of his body he washed the nations with his blood. Truly the mantle represents the nations, as it is written, “As I live, says the Lord, unless I shall clothe myself with them all, as with a garment,” and in another passage, “Like clothing you will change them, and they will be changed.” And so with his own blood he cleansed not his own sins, for there were none, but the offenses that we committed. It was appropriate that Jacob spoke of a grape, because Christ hung on the wood like a grape. He is the vine, he is the grape; he is the vine because he cleaves to the wood and the grape because, when his side was opened by the soldier’s lance, he sent forth water and blood. For thus John said that “there came out from him blood and water,” water for baptism, blood for redemption. The water washed us, the blood redeemed us.

Genesis 49:12

His eyes shall be red with wine, and his teeth white with milk.

And therefore the prophet says, “His eyes are joyful from wine, and his teeth are whiter than milk,” for he means the prophets and the apostles. For some, like eyes of Christ, have foreseen and announced his coming, and of them Christ himself says, “Abraham saw my day and he rejoiced,” and one of the prophets says, “I saw the Lord of hosts.” Seeing him, they were filled with a spiritual joy. Others, however, that is, the apostles, whom the Lord cleansed from every stain of sin, were made whiter than milk, for no blemish darkened them afterward. Indeed, milk is a temporal thing, but the grace of the apostles remains forever. They provided us with that spiritual sustenance which is of heaven, and they nourished the vitals of the spirit which is within. There are also those who think that the commandments of the Lord, which were revealed from the mouth of God, being clear, have become to us like milk. Nourished upon them, we come to the sustenance of the bread of heaven. On this account also Paul says, “I gave you milk to drink, not solid food; for you were not yet ready.” The Corinthia…

And therefore the prophet says, “His eyes are joyful from wine, and his teeth are whiter than milk,” for he means the prophets and the apostles. For some, like eyes of Christ, have foreseen and announced his coming, and of them Christ himself says, “Abraham saw my day and he rejoiced,” and one of the prophets says, “I saw the Lord of hosts.” Seeing him, they were filled with a spiritual joy. Others, however, that is, the apostles, whom the Lord cleansed from every stain of sin, were made whiter than milk, for no blemish darkened them afterward. Indeed, milk is a temporal thing, but the grace of the apostles remains forever. They provided us with that spiritual sustenance which is of heaven, and they nourished the vitals of the spirit which is within. There are also those who think that the commandments of the Lord, which were revealed from the mouth of God, being clear, have become to us like milk. Nourished upon them, we come to the sustenance of the bread of heaven. On this account also Paul says, “I gave you milk to drink, not solid food; for you were not yet ready.” The Corinthian in the beginning of faith is initiated with milk to drink, whereas those saints whose faith is proclaimed in the whole world are strengthened with more solid food, as if they had been weaned.

Genesis 49:13

Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon.

The very interpretation of his name gives promise of better things, since in our tongue it means “freedom from the things of night,” which is surely a good, and appropriate to one who trusts in the wings of the Lord. For the truth of the Lord encompasses him, so that he is not afraid of the terror of the night or of the thing that walks about in darkness. Therefore “Zebulun shall dwell by the sea.” Thus he may look upon the shipwrecks of others while being himself free from danger; he may behold others driven here and there on the sea of this world, those who are borne about by every wind of doctrine, while himself persevering on the ground of an immovable faith. Just so, the most holy church is grounded and founded in faith, as it beholds the tempests of heretics and the shipwrecks of the Jews, because they refused the pilot whom they once had. Therefore [the church] dwells beside the waters, but it is not disturbed by the waters. It is ready to give help rather than being subject to danger. Even so, if anyone have been driven by severe storms and wants to take refuge in the harbor…

The very interpretation of his name gives promise of better things, since in our tongue it means “freedom from the things of night,” which is surely a good, and appropriate to one who trusts in the wings of the Lord. For the truth of the Lord encompasses him, so that he is not afraid of the terror of the night or of the thing that walks about in darkness. Therefore “Zebulun shall dwell by the sea.” Thus he may look upon the shipwrecks of others while being himself free from danger; he may behold others driven here and there on the sea of this world, those who are borne about by every wind of doctrine, while himself persevering on the ground of an immovable faith. Just so, the most holy church is grounded and founded in faith, as it beholds the tempests of heretics and the shipwrecks of the Jews, because they refused the pilot whom they once had. Therefore [the church] dwells beside the waters, but it is not disturbed by the waters. It is ready to give help rather than being subject to danger. Even so, if anyone have been driven by severe storms and wants to take refuge in the harbor, the church is at hand like a harbor of salvation. Opening its arms, it calls into the lap of its tranquility those who are in danger and shows them a trusty place of anchorage. Therefore, the churches in this world are scattered over the coasts like seaports; they stand to meet the afflicted, and say to them that a refuge has been prepared for believers, where they can beach their wind-battered vessels.

Genesis 49:15

And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.

“Issachar desired the good and rested in the midst of lots. And seeing the place of rest that it is good, and the land that it is rich, he bowed his shoulder to labor and became a husbandman.” Issachar is called “reward,” and therefore he represents Christ, who is our reward, because we buy him for ourselves for the hope of everlasting salvation, not with gold and silver but with faith and devotion.… He is the one who desired the good from the beginning and did not know how to desire what is evil. Of him also Isaiah says, “Before the child knows how to call his father or mother, he does not trust evil, choosing what is good.” He rested among the lots of the Old Testament and the New and in the midst of the prophets. And therefore he appeared in the middle between Moses and Elijah, to show us that he had rest through discourse with them, through whom many renounce their sins and believe in the living God, and that they themselves are witnesses of his resurrection and blessed repose. Accordingly, to call the nations to the grace of his resurrection—which is the rich and fertile land th…

“Issachar desired the good and rested in the midst of lots. And seeing the place of rest that it is good, and the land that it is rich, he bowed his shoulder to labor and became a husbandman.” Issachar is called “reward,” and therefore he represents Christ, who is our reward, because we buy him for ourselves for the hope of everlasting salvation, not with gold and silver but with faith and devotion.… He is the one who desired the good from the beginning and did not know how to desire what is evil. Of him also Isaiah says, “Before the child knows how to call his father or mother, he does not trust evil, choosing what is good.” He rested among the lots of the Old Testament and the New and in the midst of the prophets. And therefore he appeared in the middle between Moses and Elijah, to show us that he had rest through discourse with them, through whom many renounce their sins and believe in the living God, and that they themselves are witnesses of his resurrection and blessed repose. Accordingly, to call the nations to the grace of his resurrection—which is the rich and fertile land that bears everlasting fruits, fruits a hundredfold and sixtyfold13—he bowed his shoulder to labor, bowed himself to the cross, to carry our sins. For that reason the prophet says, “whose government is on his shoulder.” This means, above the passion of his body is the power of his divinity, or it refers to the cross that towers above his body. Therefore he bowed his shoulder, applying himself to the plow, patient in the endurance of all insults, and so subject to affliction that he was wounded on account of our iniquities and weakened on account of our sins. “And he became a gardener,” for he knew how to sow his own land with good grain and to plant fruitful trees with deep roots.

Genesis 49:16

Dan shall judge his people, as one of the tribes of Israel.

The simple meaning of this is that Dan also gave a judge to Israel. For after Joshua, judges were appointed for the people from the various tribes. Indeed, Samson was also from the tribe of Dan, and he judged Israel for twenty years. But this prophecy does not signify him, but the Antichrist who will come from the tribe of Dan, a fierce judge, and a monstrous tyrant, will judge his people. Like a serpent on the road, sitting in the path, he will try to overthrow those who walk in the way of truth, desiring to supplant the truth. This is indeed biting the horse's heel, so that the horse, wounded and poisoned by the serpent's bite, may lift its heel; just as Judas the betrayer, tempted by the devil, lifted his heel against the Lord Jesus, in order to overthrow the horseman, who threw himself down to lift everyone.

Genesis 49:17

Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.

Therefore, when we are going well on the road, let us beware that a snake does not hide in the path and overthrow the footprint of the horse, that is, of our body, and suddenly cast down the sleeping rider. For if we are watchful, we ought to be somewhat cautious and to avoid the bites of the serpent. Therefore, let not the sleep of negligence oppress us, the sleep of the world, let not the sleep of riches oppress us; lest it also be said of us: They have slept their sleep, and all the men of riches have found nothing. But there are also sleeping knights, of whom it is written: Those who mounted the horses fell asleep. If greed wounds your heart, if lust inflames it, you sleep, knight, and therefore you cannot control your body, that is, your horse. Therefore, stay awake, so that even if you fall, that is, if you die, you do not fall asleep. For those who fall asleep in their sleep, find nothing. But you, wait for salvation from the Lord, look to the coming, so that you may find the grace of resurrection. Judas was sleeping: finally, he did not hear the words of Christ. Judas was sle…

Therefore, when we are going well on the road, let us beware that a snake does not hide in the path and overthrow the footprint of the horse, that is, of our body, and suddenly cast down the sleeping rider. For if we are watchful, we ought to be somewhat cautious and to avoid the bites of the serpent. Therefore, let not the sleep of negligence oppress us, the sleep of the world, let not the sleep of riches oppress us; lest it also be said of us: They have slept their sleep, and all the men of riches have found nothing. But there are also sleeping knights, of whom it is written: Those who mounted the horses fell asleep. If greed wounds your heart, if lust inflames it, you sleep, knight, and therefore you cannot control your body, that is, your horse. Therefore, stay awake, so that even if you fall, that is, if you die, you do not fall asleep. For those who fall asleep in their sleep, find nothing. But you, wait for salvation from the Lord, look to the coming, so that you may find the grace of resurrection. Judas was sleeping: finally, he did not hear the words of Christ. Judas was sleeping, and indeed the sleep of riches, seeking a reward for his betrayal. The devil saw him sleeping, and oppressed by the heavy sleep of greed: he entered into his heart, wounded the horse, threw off the rider, whom he separated from Christ.