In the Messianic prophecies contained in Genesis we cannot fail to
perceive a remarkable progress in clearness and definiteness.
The first Messianic prediction, which was uttered immediately after the
fall of Adam, is also the most indefinite. Opposed to the awful
threatening there stands the consolatory promise, that the dominion of
sin, and of the evil arising from sin, shall not last for ever, but
that the seed of the woman shall, at some future time, overthrow their
dreaded conqueror. With the exception of the victory itself, everything
is here left undetermined. We are told neither the mode in which it is
to be achieved, nor whether it shall be accomplished by some peculiarly
gifted race, or family of the progeny of the woman, or by some single
individual from among her descendants. There is nothing more than a
very slight hint that the latter will be the case.
After the destruction of a whole sinful world, when only Noah with his
three sons had been left, the _general_ promise is, to a certain
extent, defined. Deliverance is to come from the descendants of Shem;
Japhet shall become a partaker of this deliverance; Ham is passed over
in silence.
The prophecy becomes still more definite when the Lord begins to
prepare the way for the appearance of this deliverance, by separating
from the corrupt mass a single individual--Abraham--in order to make
him the depositary of His revelations. The Lord, moreover, according to
the good pleasure of His will, further specifies which of the
descendants of Abraham, to the exclusion of all the rest, is to inherit
this dignity, with all its accompanying blessings. From among the
posterity of Shem, the Lord sets apart first the family of Abraham,
then that of [12] Isaac, and lastly that of Jacob, as the family from
which salvation is to come. Yet even these predictions, distinct though
they be when compared with those previously uttered, are still very
indefinite when compared with those subsequently given, and when seen
in the light of the actual fulfilment. Even in these, the blessing only
is foretold, but not its author. It still remained a matter of
uncertainty whether salvation should be extended to all the other
nations of the earth through a single individual, or through an entire
people descended from the Patriarchs. The former is obscurely
indicated; but the mode in which the blessing was to be imparted was
left in darkness.
This obscurity is partially removed by the last Messianic prophecy
contained in Gen. xlix. 10. After what had previously taken place, we
might well expect that the question as to which of Jacob's twelve sons
should have the privilege of becoming the source of deliverance to the
whole earth, would not be left undetermined; nor could we imagine that
Jacob, when, just before his death, and with the spirit of a prophet,
he transferred to his sons the promises which had been given to his
ancestors and himself, should have passed over in silence the most
important part of them. On the contrary, by being transferred to Judah,
the promise of the Messiah acquires not only the expected limitation,
but an unexpected increase of clearness and precision. Here, for the
first time, the _person_ of the Messiah is brought before us; here also
the _nature_ of His kingdom is more distinctly pointed out by His being
represented as the peaceful one, and the peacemaker who will unite,
under His mild sceptre, all the nations of the whole earth. Judah is,
in this passage, placed in the centre of the world's history; he shall
obtain dominion, and not lose it until it has been realized to its
fullest extent by means of the _Shiloh_ descending from him, to whom
all the nations of the earth shall render a willing obedience.
The subject-matter of the last four books of the Pentateuch would
naturally prevent us from expecting that the Messianic prophecies
should occupy so prominent a place in them as they do in Genesis. The
object contemplated in these books is rather to prepare effectually the
way for the Messiah, by laying the theocratic institutions on a firm
foundation, and by establishing the law which is intended to produce
the knowledge of sin, and [Pg 13]to settle discipline, and by means of
which the image of God is to be impressed on the whole national life.
If the hope of the Messiah was to be realized in a proper manner, and
to produce its legitimate effect, it was necessary that the people
should first be accustomed to this new order of life; that, for the
present, their regards should not be too much drawn away from this
their proximate and immediate vocation. Yet, even in the last four
books there are not wanting allusions to Him who, as the end of the
law, was, from the very beginning, to be set before the eyes of the
people.
In Num. xxiv. 17-19, Balaam beholds an Israelitish kingdom raised
absolutely above the kingdoms of the world, extending over the whole
earth, and all-powerful; and he sees it in the form of an _ideal_ king,
with reference to Jacob's prophecy contained in Gen. xlix. 10,
according to which the kingdom rising in Judah shall find its full and
final realization in the person of one king--the Messiah.
We have here the future King of the Jews saluted from the midst of the
heathen world, corresponding to the salutation of the manifested one by
the wise men from the East: compare Matt. ii. 1, 2.
From the whole position of Moses in the economy of the revelations of
God, it is, _a priori_, scarcely conceivable that he should have
contented himself with communicating a prophecy of the Messiah uttered
by a non-Israelite. We expect that, as a prefiguration of the testimony
which, in the presence of the chief among the apostles, he bore to the
Messiah after He had appeared (compare Matt. xvii. 3), he should, on
his own behalf, testify his faith in Him, and direct the people to Him.
This testimony we have in Deut. xviii. 15-19. It is natural that Moses'
attestation should have reference to Christ in so far as He is his
antitype. He bears witness to Christ as the true Prophet, as the
Mediator of the divine revelation--thus enlarging the slender
indications of Christ's prophetical office given in Gen. xlix. 10. A
new and important feature of Messianic prophecy is here, for the first
time, brought forward; and because of this, the character of the
prophecy is that of a germ. Behind the person of the future Prophet,
which is as yet _ideal_, the _real_ person of Him who is the Prophet in
an absolute sense, is, in the meantime, concealed. It is reserved for
the future development [Pg 14]of the prophetic prediction to separate
that which is here beheld as still blended in a single picture.
_Finally_, the doctrine of the Divine Mediator of the unseen God, of
the Angel of the Lord, or of the Logos, which forms the theological
foundation for the Christology, is already found pervading the Books of
Moses.
After this survey, we now proceed to an exposition of the particular
passages.