Hebrews 11:21

Πίστει ᾿Ιακὼβ ἀποθνήσκων ἓκαστον τῶν υἱῶν ᾿Ιωσὴφ ἐυλόγνσε, καὶ προσεκύνησεν ἐπὶ τὸ ἄχρον τῆς ῥάβδου αὐτοῦ.

᾿Αποθνήσκων, “moriens,” “moriturus,” “cum moreretur;” “when he drew nigh to death,” the present tense; that which was then in the next disposition unto the actual death that shortly ensued; probably a few days before his death.

῝Εκαστον, “singulos filiorum,” for ἑκάτερον or ἄμφω, “each” or “both.” “Utrumque.” Syr., ‘ לְכֻל חַד, “every one.” “Both the sons of Joseph” distinctly.

᾿Επὶ τὸ ἄκρον τῆς ῥάζδου αὐτοῦ. Vulg. Lat., “et adoravit fastigium virgae ejus,” “he adored the top of his rod.” Leaving out the preposition ἐπί, “on,” it corrupts the sense, and forceth the meaning of the words to be, of Joseph's rod; whence a vain and foolish opinion hath been fancied about adoring or worshipping of creatures, as remote from the sense of this place as from truth. The Syriac properly, וַסְגֵד עַל רִישׁ חוטְרֵהּ “he bowed” (or “adored”) “on the top of his own staff.” Beza supplies [13] “innixus,” which we render “leaning.”

[13] Exposition. In regard to the discrepancy between the meaning of the Masoretic text and the LXX. translation of the Hebrew passage, see vol. 1 of this Exposition, pp. 116,117. Ebrard supposes the apostle quoted the words, not so much as illustrative of the faith of Jacob in praying at his death, as in order to call to the minds of his readers, who were familiar with the Pentateuch, the context, in which Jacob gives orders to carry his bones to Canaan; and hence the natural transition to the analogous command of Joseph mentioned in verse 22. Ed.

Hebrews 11:21. By faith Jacob, when he was dying, blessed both the sons of Joseph, [each of them,] and worshipped, [leaning] on the top of his staff.

There are two things mentioned in the words:

1. That “Jacob blessed the sons of Joseph.”

2. That he “worshipped, leaning on the top of his staff.” But they did not fall out in the order wherein they are here expressed. The latter of them is recorded before the former, Genesis 47:31, “And Israel bowed himself upon the bed's head.” To which is added, that after these things Joseph brought his children unto him, Genesis 48:1.

From Genesis 47:29 unto the end of the Book of Genesis, an account is given us of the dying of Jacob, and what he did in order thereunto, as the apostle expresseth it, “when he was dying.” What space of time, or how many days it took up, is uncertain; probably not many. The first thing he did in order hereunto, was to send for his son Joseph, to give him charge concerning his burial in the land of Canaan; which was an act and duty of faith with respect unto the promise, verses 29-31. This being done, it is said that “Israel bowed himself upon the bed's head;” that is, he bowed himself, and worshipped God. This is but once mentioned in the whole story; but an intimation is given therein of what Jacob did on the like occasions, especially in all the passages of his dying acts and words. When he had spoken or done any thing, his way was to retire immediately unto God with acknowledgment of his mercy, and requests of more grace.

And such, indeed, is the frame and carriage of holy men in their dying seasons. For as they have occasion to attend unto other things sometimes, so on all advantages they bow down their souls and bodies so far as they are able, in acts of faith, prayer, and thankfulness.

First, The person here whose faith is instanced in is Jacob; but there is some difficulty in the choice of the particular act or duty which the apostle chooseth to give instance in. For Jacob, as he abounded in trials and temptations above all the other patriarchs, so he gave sundry illustrious testimonies of his faith, seeming to be of greater evidence than this of blessing the sons of Joseph. Especially, that was so which is recorded by the Holy Spirit in Hosea 12:3-4,

“By his strength he had power with God: yea, he had power over the Angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us.”

In comparison hereof this act of blessing the sons of Joseph is of an inferior consideration.

This is the only difficulty of this place; which yet by expositors is taken no notice of. But if we look into the thing itself, we shall find that it was divine wisdom in the apostle whereby he fixed on this instance of the faith of Jacob. For in his blessing of the sons of Joseph, the good man being near to death, he makes a recapitulation of all the principal concernments of his life, as it was a life of faith; and we shall therefore consider some of those circumstances, which manifest how proper this instance was unto the purpose of the apostle.

1. It was the exercise of his faith in his old age; and not only so, but then when he had a certain prospect of the sudden approach of his death, Genesis 47:29; Genesis 48:21. We have therefore herein a testimony, that notwithstanding all the trials and conflicts which he had met withal, with the weaknesses and disconsolations of old age, he abode firm in faith, and vigorous in the exercise of it. His natural decay did not cause any abatement in his spiritual strength.

2. In this blessing of Joseph and his sons he did solemnly recognise, plead, and assert the covenant made with Abraham: “God, before whom my fathers Abraham and Isaac did walk,” Genesis 48:15; that is, with whom God made the everlasting covenant, and who walked therein before him all their days. This is the life of faith, namely, to lay hold on the covenant; which he did herein expressly.

3. As he made a solemn acknowledgment of all spiritual mercies by virtue of the covenant, so he added thereunto that of all temporal mercies also: “The God which fed me all my life long unto this day.” It was a work of faith, to retain a precious, thankful remembrance of divine providence, in a constant provision of all needful temporal supplies, from first to last, during the whole course of his life.

4. He reflects on all the hazards, trials, and evils that befell him, and the exercise of his faith in them all: “Redeemed me from all evil.” Now all his dangers are past, all his evils conquered, all his fears removed, he retains by faith a sense of the goodness and kindness of God in rescuing him out of them all.

5. In particular, he remembers the acting of his faith in the matter recorded by Hosea, before mentioned, and therein of his faith in the Son of God in an especial manner, as he was the Angel of the covenant, the Angel the Redeemer: “The Angel,” saith he, “that redeemed me from all evil, bless the lads.” That by this Angel, the person of the Son of God, as he was to be the Messenger of the covenant, and the Redeemer of the church, is intended, I have proved elsewhere, and it was the sense of all the ancient writers of the church; however, some of the Roman church would abuse this testimony to give countenance unto the invocation of angels, which is little less than blasphemy. Wherefore, in the recognition hereof did faith most eminently act itself.

6. The discerning of the sons of Joseph one from the other when he was blind; the disposal of his hands, his right hand unto the head of Ephraim, and his left unto the head of Manasseh, contrary to the desire of their father; and the proposal of them unto him; with the prediction of their future condition many ages after; were all evidences of the especial presence of God with him, and consequently of his own faith in God.

7. There were other circumstances also that rendered this benediction of Jacob an eminent act of faith: as,

(1.) That he laid the foundation of it in an especial revelation, Genesis 48:3: “And Jacob said unto Joseph, God Almighty” (God in covenant with me) “appeared unto me at Luz in the land of Canaan, and blessed me,” etc.

(2.) That he did solemnly, by divine warrant, adopt Ephraim and Manasseh to be his children; whereby they became to have the interest of distinct tribes in Israel, verse 5. And hereby

(3.) He gave the right of the birthright, as unto a double portion, forfeited by Reuben, unto Joseph.

(4.) He remembers the kindness of God in this, that whereas his beloved wife Rachel died immaturely of her second son, verse 7, yet God would give him a numerous posterity by her, the thing which both he and she so greatly desired.

On all these considerations, it is evident that the apostle for great and weighty reasons fixed on this instance of faith in Jacob, that he “blessed both the sons of Joseph.” And we may see, that,

Obs. 1. It is an eminent mercy, when faith not only holds out unto the end, but waxeth strong towards the last conflict with death; as it was with Jacob.

Obs. 2. It is so also, to be able by faith, in the close of our pilgrimage, to recapitulate all the passages of our lives, in mercies, trials, afflictions, so as to give glory to God with respect unto them all; as Jacob did in this place.

Obs. 3. That which enlivens and encourageth faith as unto all other things, is a peculiar respect unto the Angel the Redeemer, by whom all grace and mercy are communicated unto us

Obs. 4. It is our duty so to live in the constant exercise of faith, as that we may be ready and strong in it when we are dying.

Obs. 5. Though we should die daily, yet there is a peculiar dying season, when death is in its near approach, which requires peculiar actings of faith.

Secondly, The latter clause of the words, or the other instance of the faith of Jacob, that “he worshipped, leaning on the top of his staff,” hath a peculiar difficulty in it, from a difference between the words of the apostle and those of Moses concerning the same thing. The words in Moses are, ויּשתַּחוּ יִשְׂרָאֵל עַלאּראֹשׁ הַטִּטָּה ;

ַ that is, “And Israel bowed himself upon the bed's head.” This the Septuagint renders by, Καὶ προσεκύνησεν ᾿Ισραὴλ ἐπὶ τὸ ἄχρον τῆς ῥάβδου αὐτοῦ, “And Israel worshipped on the top of his rod.” The Vulgar Latin in that place followeth the original, “Adoravit Israel Deum conversus ad lectuli caput,”' “And Israel worshipped God, turning to the head of the bed.” The apostle in this place makes use of the words as they are in the translation of the LXX.; and the difficulty is increased by the Vulgar translation in this place, which leaving out the preposition ἐπί, renders the words, “And he adored the top of his staff,” or “rod;” that is, say some, the scepter of Joseph. This verbal difference is sufficiently belabored by critical expositors of all sorts: I shall give a brief account of my thoughts concerning it.

1. The words of Moses are the close of the 47th chapter of Genesis (Genesis 47), “And Israel bowed himself upon the head of the bed.” Whereas this may denote only a natural action of the old man, who having sat up to confer with his son Joseph, being infirm and weary, when he had finished his discourse, and taken the oath of his son, he “bowed himself unto the head of the bed.” But the Vulgar Latin hath well. supplied, “God,” he “adored God towards the bed's head;” that is, by bowing down unto him. And so הִשְׁתַּחֲוָה is most frequently used to express an act of divine adoration; and that it was such is here declared by the apostle.

2. That Jacob worshipped the top of Joseph's staff or scepter, which he carried as an ensign of his authority and power, is rejected by all sober expositors. It hath, indeed, a double countenance given unto it in the Vulgar translation:

(1.) By the omission of the preposition ἐπί, “on” or “upon,” which must include ‘leaning on,'or some word of the same importance; and,

(2.) By rendering αὐτοῦ by “ejus,” and referring it to Joseph; whereas it is often used for ἑαυτοῦ, or reciprocally, “his own;” which must be here supposed, or it answers not the original. And as for any worship of Jacob performed unto Joseph, it is most remote from the text For not only at that instant had Joseph put his hand under his father's thigh, and sworn unto him, wherein he acknowledged his superiority, but also a little after “he bowed himself” unto him “with his face to the earth,” Genesis 48:12.

3. The apostle doth not in this epistle tie himself unto the express words of the original text in his allegations out of the Old Testament, but only gives the certain sense and meaning of the Holy Ghost in them.

4. The word in the original is מִּטָּה, which may have a different pronunciation by a different supply of vowels; and so a different signification. If we read it “mittah,'it signifies a “bed,” as we render it in Genesis; if we read it “matteh,” it signifies a “staff” or a “rod,” on which a man may lean; both from the same verb, נָטָה, to “extend,” to “incline”. And hence doth the difference arise. And we may observe concerning it.

(1.) It is certain that in the days of Jerome the Hebrew reading was unquestionably “mittah,” a bed as it is now; for he blames the LXX. for misinterpreting the word. Quaest. Hebr.

(2.) Hereon some say, that the translation of the LXX. being in common use among the Jews in all their dispersions, and even in Judea itself, the apostle freely followed it, in compliance with them, there being nothing in it discrepant from the truth as to the substance of it. What is my judgment of this conjecture, I have elsewhere declared.

(3.) Others say, the apostle makes use of this variety in expression to represent the entire posture and action of Jacob in this adoration. For whereas he was very weak and infirm, being near the time of his death, (which is observed in the story,) upon the coming of Joseph to him he sat upon the side of his bed, with his staff in his hand; a posture which he may be easily conceived to be in. At the end of his discourse with him, addressing himself unto the solemn adoration of God, he so bowed towards the bed's head as that he supported himself with his staff, to preserve himself in a posture of reverence for his divine meditation. Wherefore,

(4.) Although I will not contend that the word in that place hath a double signification, of a “bed” and a “staff,” yet this is the true solution of this difficulty. The apostle did not design a precise translation of the words of Moses, but intended only to express the same thing. And whereas that was undoubtedly the posture of Jacob in the worshipping of God which we have declared, the apostle useth his liberty in expressing it by his “leaning on his staff.” For that he did both, namely, “bow towards the head of the bed,” and at the same time “lean on his staff,” we are assured by comparing the divine writers together.

(5.) There is an expression like unto it concerning David, 1 Kings 1:47, ויִּשְׁתַּחוּ הַמֶּלֶךְ עַלאּהַמִּשְׁכָּב, “And the king bowed himself on his bed;” that is, he bowed down towards the bed's head in his great weakness, so to adore and worship God. And Jacob's leaning on his staff therewithal, completes the emblem and representation of his reverence and faith: by the one he bowed down, by the other he sustained himself; as whatever doth sustain and support is in the Scripture called a staff. And we may observe, that,

Obs. 6. In all acts of divine worship, whether stated or occasional, it is our duty to dispose our bodies into such a posture of reverence as may represent the inward frame of our minds So did Jacob here, and it is reckoned as an act and duty of faith.

Obs. 7. There is an allowance for the infirmities of age and sickness, in our outward deportment in divine worship, so as that there be no indulgence unto sloth or custom, but that an evidence of a due reverence of God and holy things be preserved. Those postures which are commended in Jacob, would not, it may be, become others in their health and strength. So David affirms, that he would rise at midnight out of his bed, to give thanks unto God, Psalms 119:62.