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16. Dan shall judge his people. In the word judge there is an allusion to his name: for since, among the Hebrews, דון (din) signifies to judge, Rachel, when she returned thanks to God, gave this name to the son born to her by her handmaid, as if God had been the vindicator of her cause and right. Jacob now gives a new turn to the meaning of the name; namely, that the sons of Dan shall have no mean part in the government of the people. For the Jews foolishly restrict it to Samson, because he alone presided over the whole people, whereas the language rather applies to the perpetual condition of the tribe. Jacob therefore means, that though Dan was born from a concubine, he shall still be one of the judges of Israel: because not only shall his offspring possess a share of the government and command, in the common polity, so that this tribe may constitute one head; but it shall be appointed the bearer of a standard to lead the fourth division of the camp of Israel.²¹⁰²¹⁰     See Numbers 2, where the order of the tribes in their encampment is given. Judah had the standard for the three tribes on the east, Reuben for the three tribes on the south, Ephriam for the three tribes on the west, and Dan for the remaining three tribes on the north of the tabernacle. — Ed. In the second place, his subtle disposition is described. For Jacob compares this people to serpents, who rise out of their lurking-places, by stealth, against the unwary whom they wish to injure. The sense then is, that he shall not be so courageous as earnestly and boldly to engage in open conflict; but that he will fight with cunning, and will make use of snares. Yet, in the meantime, he shows that he will be superior to his enemies, whom he does not dare to approach with collected forces, just as serpents who, by their secret bite, cast down the horse and his rider. In this place also no judgment is expressly passed, whether this subtlety of Dan is to be deemed worthy of praise or of censure: but conjecture rather inclines us to place it among his faults, or at least his disadvantages, that instead of opposing himself in open conflict with his enemies, he will fight them only with secret frauds.²¹¹²¹¹     The word שפיפון, (sheppiphon,) translated “adder,” occurs only in this place. It is supposed by Bochart to be the cerastes, “a serpent so called,” says Calmet, “because it has horns on its forehead.” Dr. A. Clarke gives this translation:
   “Dan shall be a serpent on the way,
A cerastes upon the track,
Biting the heels of the horse,
And his rider shall fall backwards.”
   — Ed.

18. I have waited for thy salvation, O Lord. It may be asked, in the first place, what occasion induced the holy man to break the connection of his discourse, and suddenly to burst forth in this expression; for whereas he had recently predicted the coming of the Messiah, the mention of salvation would have been more appropriate in that place. I think, indeed, that when he perceived, as from a lofty watchtower, the condition of his offspring continually exposed to various changes, and even to be tossed by storms which would almost overwhelm them, he was moved with solicitude and fear; for he had not so put off all paternal affection, as to be entirely without care for those who were of his own blood. He, therefore, foreseeing many troubles, many dangers, many assaults, and even many slaughters, which threatened his seed with as many destructions, could not but condole with them, and, as a man, be troubled at the sight. But in order that he might rise against every kind of temptation with victorious constancy of mind, he commits himself unto the Lord, who had promised that he would be the guardian of his people. Unless this circumstance be observed, I do not see why Jacob exclaims here, rather than at the beginning or the end of his discourse, that he waited for the salvation of the Lord. But when this sad confusion of things presented itself to him, which was not only sufficiently violent to shake his faith, but was more than sufficiently burdensome entirely to overwhelm his mind, his best remedy was to oppose to it this shield. I doubt not also, that he would advise his sons to rise with him to the exercise of the same confidence. Moreover, because he could not be the author of his own salvation, it was necessary for him to repose upon the promise of God. In the same manner, also, must we, at this day, hope for the salvation of the Church: for although it seems to be tossed on a turbulent sea, and almost sunk in the waves, and though still greater storms are to be feared in future; yet amidst manifold destructions, salvation is to be hoped for, in that deliverance which the Lord has promised. It is even possible that Jacob, foreseeing by the Spirit, how great would be the ingratitude, perfidy, and wickedness of his posterity, by which the grace of God might be smothered, was contending against these temptations. But although he expected salvation not for himself alone, but for all his posterity, this, however, deserves to be specially noted, that he exhibits the life-giving covenant of God to many generations, so as to prove his own confidence that, after his death, God would be faithful to his promise. Whence also it follows, that, with his last breath, and as if in the midst of death, he laid hold on eternal life. But if he, amidst obscure shadows, relying on a redemption seen afar off, boldly went forth to meet death; what ought we to do, on whom the clear day has shined; or what excuse remains for us, if our minds fail amidst similar agitations?²¹²²¹²     Jewish commentators suppose the patriarch’s exclamation to have been suggested in this place, by a prospective view of the temporal deliverances wrought for Israel, by warriors of the tribe of Daniel So the Chaldee Paraphrast represents him as saying, “I look not for the salvation of Gideon, because it is a temporal salvation; nor for the salvation of Sampson the son of Manoah, because it is transitory; but I look for the redemption of Christ the Son of David, who is to come to call to himself the children, whose salvation my soul desireth.” See Bush and Dr. A. Clarke. Yet there is something affecting in the thought, that the exclamation might be a sudden burst of holy desire for the immediate fruition of the glory which the dying patriarch now saw so near at hand. — Ed.

19. Gad, a troop. Jacob also makes allusion to the name of Gad. He had been so called, because Jacob had obtained a numerous offspring by his mother Leah. His fattier now admonishes him, that though his name implied a multitude, he should yet have to do with a great number of enemies, by whom, for a time, he would be oppressed: and he predicts this event, not that his posterity might confide in their own strength, and become proud; but that they might prepare themselves to endure the suffering by which the Lord intended, and now decreed to humble them. Yet, as he here exhorts them to patient endurance, so he presently raises and animates them by the superadded consolation, that, at length, they should emerge from oppression, and should triumph over those enemies by whom they had been vanquished and routed; but this only at the last. Moreover, this prophecy may be applied to the whole Church, which is assailed not for one day only, but is perpetually crushed by fresh attacks, until at length God shall exalt it to honor.

20. Out of Asher. The inheritance of Asher is but just alluded to, which he declares shall be fruitful in the best and finest wheat, so that it shall need no foreign supply of food, having abundance at home. By royal dainties, he means such as are exquisite. Should any one object, that it is no great thing to be fed with nutritious and pleasant bread; I answer; we must consider the end designed; namely, that they might hereby know that they were fed by the paternal care of God.