Exegetical and Hermeneutical Commentary of Hebrews 11:21

By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshiped, [leaning] upon the top of his staff.

21. both the sons ] Rather, “each of the sons.” He made a marked difference between them (Gen 48:17-19).

worshipped, leaning upon the top of his staff ] In this verse there is an allusion to two separate events. The first is the blessing of Ephraim and Manasseh (Gen 48:1-20); the other an earlier occasion (Gen 47:29-31). In our version it is rendered “And Israel bowed himself upon the bed’s head,” but in the LXX. and Peshito as here, it is “upon the top of his staff.” The reason for the variation is that having no vowel points the LXX. understood the word to be matteh, “staff,” not mittah, “bed,” as in Gen 48:2. If they were right in this view, the passage means that Jacob, rising from his bed to take the oath from Joseph, supported his aged limbs on the staff, which was a type of his pilgrimage (Gen 32:10), and at the end of the oath bowed his head over the staff in sign of thanks and reverence to God. The Vulgate. (here following the Itala) erroneously renders it adoravit fastigium virgae ejus, Jacob “adored the top of his (Joseph’s) staff,” and the verse has been quoted (e.g. by Cornelius a Lapide) in defence of image-worship. Yet in Gen 47:31 the Vulgate has “adoravit Deum, conversus ad lectuli caput.” Probably all that is meant is that, being too feeble to rise and kneel or stand, Jacob “bowed himself upon the head of his couch” in an attitude of prayer, just as the aged David did on his deathbed (1Ki 1:47).

Fuente: The Cambridge Bible for Schools and Colleges

By faith Jacob, when he was a dying – Gen 47:31; 48:1-20. That is, when he was about to die. He saw his death near when he pronounced this blessing on Ephraim and Manasseh, the sons of Joseph.

And worshipped, leaning upon the top of his staff – This is an exact quotation from the Septuagint in Gen 47:31. The English version of that place is, and Israel bowed himself upon the beds head, which is a proper translation, in the main, of the word miTTah. That word, however, with different vowel points – maTTeh, means a branch, a bough, a rod, a staff, and the translators of the Septuagint have so rendered it. The Masoretic points are of no authority, and either translation, therefore, would be proper. The word rendered head in Gen 47:31 – beds head – ro’sh, means properly head, but may there mean the top of anything, and there is no impropriety in applying it to the head or top of a staff. The word rendered in Gen 47:31 as bowed – wayishtachuw – implies properly the idea of worshipping. It is bowing, or prostration for the purpose of worship or homage.

Though the Septuagint and the apostle here have, therefore, given a somewhat different version from that commonly given of the Hebrew, and sustained by the Masoretic pointing, yet it cannot be demonstrated that the version is unauthorized, or that it is not a fair translation of the Hebrew. It has also the probabilities of the case in its favour. Jacob was tenderly affected in view of the goodness of God, and of the assurance that he would be conveyed from Egypt when he died, and buried in the land of his fathers. Deeply impressed with this, nothing was more natural than that the old man should lean reverently forward and incline his head upon the top of his staff, and adore the covenant faithfulness of his God. Such an image is much more natural and probable than that he should bow upon his beds head – a phrase which at best is not very intelligible. If this be the true account, then the apostle does not refer here to what was done when he blessed the sons of Joseph, but to an act expressive of strong faith in God which had occurred just before. The meaning then is, By faith when about to die he blessed the sons of Joseph; and by faith also he reverently bowed before God in the belief that when he died his remains would be conveyed to the promised land, and expressed his gratitude in an act of worship, leaning reverently on the top of his staff. The order in which these things are mentioned is of no consequence, and thus the whole difficulty in the case vanishes. Both the acts here referred to were expressive of strong confidence in God.

Fuente: Albert Barnes’ Notes on the Bible

Heb 11:21

Jacob, when he was a dying

The death-bed of Jacob:

In this chapter St.

Paul sets himself to the collecting, from the history of patriarchs and others, examples of the power of faith. Inspired as be was, we may not doubt that the instances which he selects are at least as strong as any which the histories present. Yet they do not always seem so. In many cases, had the selection been left with ourselves, we should not have fixed on the same example as St. Paul; so that we have cases in which what men would account best is not so accounted by Him who readeth the heart. In regard, for instance, to our text: the life of the patriarch Jacob was a singularly eventful one; many and great were the occasions which it furnished for the exercise of faith. Would this, we ask, have been the fact on which an uninspired writer would have fastened when choosing out of the history of Jacob what might best illustrate the faith which the patriarch had in God? Hardly, I think; more especially as Jacob blessed his own sons as well as those of Joseph; so that, even if we fix on the dying scene as most demonstrative of faith, we should probably not have taken the benediction on Ephraim and Manasseh in preference to that on some one of the twelve tribes. Indeed, when you remember that in blessing his son Judah Jacob delivered the illustrious prediction, The sceptre shall not depart from Judah until Shiloh come, and thus displayed faith in the promised Messiah, it may not be easy to understand how his faith could be more conspicuous in blessing Josephs sons, seeing that he seems to have predicted their temporal increase and greatness. This, however, it is which we must now endeavour to do. We may not, indeed, be able to prove to you that the selected instance is the strongest which the history furnishes, but we may at all events ascertain that it thoroughly establishes the power of the principle which it is quoted to illustrate. Now there is one very marked point on which we may fasten, to draw from it an illustration of the patriarchs faith; and this is, the adoption of Josephs children for his own–an adoption, you observe, on which the dying man dwells with all possible earnestness; for, not content with having already said, Thy two sons are mine, he makes it part of his final benediction, as though the redeeming Angel could do nothing more glorious for the lads: Let my name be named on them, and the name of my fathers Abraham and Isaac. And what shall we say of this eagerness of Jacob to engraft into his own family Manasseh and Ephraim? He seems to make it his object, and to represent it as a privilege, that he should take the lads out of the family of Joseph, though that family was then among the noblest in Egypt, and transplant them into his own, though it had no outward distinction but what it derived from its connection with the other. It seems to me, as I stand by the bedside of Jacob, as though two wholly different processions must have passed before his mind–the one a procession of human power and pomp, the other of poverty and shame, though with the favour of God and employment in His service. In the first procession, the procession of splendour and even sovereignty, the sons of Joseph seem born to take part. They had only to remain incorporated among the Egyptians, and theirs, in all human probability, would be the wealth and the majesty which passed with so stately a step before the dying mans vision. In the second procession, the procession of tribulation and hardship, the leading figures are those of Jacobs own children; the failing father discerns Judah and Simeon and Dan amongst the victims of oppression and the wrestlers for liberty. And it is for Jacob to determine whether he shall frame his parting blessing so as to leave Manasseh and Ephraim in the first procession, or so as to transfer them to the second. And was there no temptation to prefer the present to the future–the dignities of earth to the less palpable advantages of being numbered with a people set apart by God? There was but one principle which could have nerved the patriarch for doing as he did; nay, but one which could have justified him therein. Had he not been thoroughly confident in the Word of the Lord; had he not possessed an un-doubting assurance that no amount of temporal advantages could compensate the want of spiritual blessing–that poverty and contempt endured in the service of God were incalculably preferable to opulence and glory enjoyed in the service of sin–he could hardly have been bold enough, and we could hardly have applauded him, in the desire that his own name and the name of his father Isaac might be named upon the lads. But whilst we admit this we equally admit the greatness of the exhibited faith when the expiring patriarch decided for the procession made up of the suffering people of God, and not for that which was composed of the great ones of the earth. You have but to contemplate Jacob as executing a deed by which Manasseh and Ephraim were transferred from a position of almost regal eminence to one of dependence and poverty, and you must all acknowledge that it was by faith–aye, and by faith so conspicuous and illustrious, as that it deserved to be singled out when an apostle was searching through past ages for examples–that it was by faith that Jacob, when he was a dying, blessed both the sons of Joseph. We should further observe the peculiarity of the language which he employs with regard to his Preserver, and his decided preference of the younger brother to the elder, notwithstanding the remonstrance of Joseph. There was illustrious faith in both. He speaks of the Angel which had delivered him from all evil; and desires that this Angel might bless his grandsons. And whom did Jacob mean by this Angel? Certainly no finite, no created being. He speaks of this Angel as God; as having redeemed him from all evil. There is music, there is gospel in this word redeemed. It were hard to persuade me that it had no reference to the finished work of Christ. Redemption from all evil–this redemption attributed to an Angel or Messenger, whose appearance had been that of a man, but in whom the patriarch recognised God–what is this but the New Testament on the page of the Old? But whilst thankful for our own superior advantages, we ought greatly to admire that faith which could apprehend something of the mystery of redemption when there were but yet few and feeble notices of Gods wondrous design; which could trace the movements of a Divine Being in the rare appearance of the Angel of the covenant; which could detect in strange and solemn actions parables of the worlds deliverance from the consequence of the Fall. And thus was Jacobs faith displayed in his parting benediction. Though, as we have said, it was not only in the words that he uttered that Jacob showed faith. There was faith in the disposition of the hands, in the guiding them wittingly, so that the left was on the elders head, the right on the younger. Not, we believe, without a typical design was it so often ordered of God that the younger son should be preferred to the elder. Such a preference was almost characteristic of the earlier dispensations. It occurred so frequently that we can hardly doubt that God designed to fix attention upon it as illustrating in some way His purposes towards the world. And if the preference of the younger to the elder were a type under the earlier dispensations of that great revolution which should follow the introduction of the gospel, does it not add vastly to the exhibition of faith in the patriarch Jacob, that when speaking of the redeeming Angel he should have guided his hands wittingly, and have refused, though entreated, to follow the order of nature, and bless Manasseh and Ephraim according to the birthright? Coupling the words with the action–the mention of a Divine Being, which redeemed him from all evil, with the resolute preference of the younger to the elder–I could almost say that we have the gospel preached, and the effect of the preaching accurately predicted. And I take it as a proof of the faith of Jacob that he persisted in setting Ephraim before Manasseh. His own father, Isaac, had acted differently; for though aware that Jacob, the younger, was to be preferred before Esau, the elder, he still sought to gratify parental partiality, and would have given, had not his purpose been defeated, the blessing to the firstborn; but Jacob betrayed no wavering on this occasion, though it could not have been other than painful to him to thwart the wishes of Joseph, and thus to make his last act on earth one of disappointment to the son whom he so tenderly loved. It was faith which upheld the dying man, and caused his parting word and deed to be so significant. Stand by the dying patriarch. What speaks he of? The Angel which redeemed me from all evil. Nay, whom is he addressing if not the Lord Jesus Christ, though it required indeed a strong vision to see Christs day, then so remote? How guides he his hands, though Joseph would change the direction? He is transferring the birthright, preferring the younger to the elder, and thus predicting not merely what must pain Joseph, as showing Ephraim greater than Manasseh, but what must pain himself, as showing the Jews, his own descendants, giving place to the Gentiles. Ah! see and hear all this, and you will see, I think, that St. Paul, commemorating what was most illustrious in the faith of early days, should have given as one example–By faith Jacob, when he was a dying, blessed both the sons of Joseph. But the apostle adds one more passage, which we have not taken into the account: whilst endeavouring to make you aware of the faith displayed by Jacob, he speaks of the patriarch as worshipping, leaning upon the top of his staff. The fact, first of all, of Jacobs worshipping may be taken as proving his faith. For what has the dying man to do with worshipping unless he be a believer in another state of being; unless he believe that death is not annihilation, but that he is about to appear before God in judgment? In the act of dissolution a man can have nothing to ask of God if he suppose himself about to perish with the brute. Whilst living he would have to worship God, though he were not or might not know himself immortal; but when dying he must at least think it possible that the soul will survive the body, else there is no place whatsoever, no subject for prayer. But it is commemorated of Jacob, not only that he worshipped, but that he worshipped leaning upon the top of his staff. This leaning upon the staff is given as an additional evidence of Jacobs faith. But what made it such? Indeed, this is not easy to answer; but we may conjecture where we can make no pretention to certainty.

Jacob had known much of poverty and trouble; as an exile from his home, he had wandered in strange lands, with only his staff for his companion; and he may have always preserved this staff as a memento of eventful pilgrimage. When appealing earnestly to God before his meeting with Esau, he says, With my staff I passed over this Jordan, and now I am become two bands. He contrasts, you see, his former with his present condition. He had then nothing but his staff, whereas now his numerous family and flocks make up two bands. The staff is appealed to as the emblem of his poverty. May it not, then, have been always such to Jacob? May it not have been kept in the days of his prosperity as a memento of the days of his adversity? (H. Melvill, B. D.)

Jacobs deathbed

I. SEE JACOB, WHEN A-DYING, LEANING UPON THE TOP OF HIS STAFF. What a picture of human frailty! What an illustration of the touching words of the ninetieth psalm, that the very strength of old men is labour and sorrow! The glory of young men is their strength; but they have need to consider that in extreme age the keepers of the house tremble, and even the grasshopper is a burden. But we have more here than the patriarchs bodily frailty. He was worshipping; and he had studiously put his body, though in his feebleness it required no small effort to do so–into the best posture for that solemn work. In worship bodily attitude profiteth little. But it is not, therefore, a matter of absolute indifference. God is to be glorified in our bodies as well as in our spirits. The seraphim are represented as covering their faces and their feet with their wings when they adore in His presence.

II. SEE JACOB, WHEN A-DYING, WORSHIPPING. Men generally die as they live; and Jacobs death-bed exercise was in fine keeping with his life. He had his infirmities; but he was a man who, with all his infirmities, had ted a devout life, a life of worship. He raised his altar to God wherever he went; he breathed much of the atmosphere of that better country, the ceaseless employ of which is worship; and now that he was on the verge of it, we behold him worshipping.

1. It doubtless included confession–humble self-denying, self-abasing confession. Some persons talk much of looking back from a death-bed on a well-spent life. The good man, in so far as he has differed from others, knows who made him to differ. But in the review of the past, Oh, how little he sees that he can contemplate with satisfaction; and how much to lay him in the dust, and to strip him of all confidence in the flesh!

2. It doubtless included thanksgiving. What grateful emotions must have fired his bosom, as he thought of all the way in which the Lord had led him, so signally fulfilling the promises made to him.

3. It doubtless included prayer, properly so called, that is, petition, supplication. He had yet to take the solemn step into eternity. And we may be sure that, in view of it, he implored dying grace, with all the importunity of a prince with God.

III. SEE JACOB, WHEN A-DYING, BLESSING THE SONS OF JOSEPH. What is that to us? Much in many ways: in particular, it reads to u q one great lesson. It says to us, Be ye useful to the last. Be ambitious to do good, be ambitious to bless, not only living, but dying. And what opportunities of good-doing does a death-bed like Jacobs furnish? If it shall be our lot to be laid on such a death-bed; if we shall have the possession of our reason; if we shall have freedom from agonising pain; if we shall have the requisite strength of body; if we shall be surrounded by dear friends eager to catch every syllable that shall fall from our lips:–Oh, will it not be well that our words be words of blessing? Will it not be well that they hear them rising to the throne for a blessing on them; and directing, entreating, and charging them to walk in the way in which the blessing runs? Parting words, words uttered in deaths parting, how peculiarly impressive and memorable they are, and what a blessing has often been in them!

IV. SEE JACOB, WHEN A-DYING, EXEMPLIFYING THE POWER OF FAITH. In all that we have now been looking at, we have been witnessing the working, the solace, the joy, the victory, of faith. And a great sight it is, to see faith not only enduring to the end, but supporting and cheering the heart when the earthly house of this tabernacle is falling, and triumphing in the last and solemn hour. (W. Marshall, D. D.)

Dying in faith

I. IT IS AN EMINENT MERCY WHEN FAITH NOT ONLY HOLDS OUT TO THE END, BUT WAXETH STRONG TOWARDS THE LAST CONFLICT WITH DEATH, as it was with Jacob.

II. 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 TO THEM ALL, as Jacob did in this place.

III. THAT WHICH ENLIVENS AND ENCOURAGETH FAITH AS TO ALL OTHER THINGS IS A PECULIAR RESPECT TO THE ANGEL, THE REDEEMER BY WHOM ALL GRACE AND MERCY IS COMMUNICATED TO US.

IV. IT IS OUR DUTY SO TO LIVE IN THE CONSTANT EXERCISE OF FAITH, AS THAT WE MAY RE READY AND STRONG IN IT WHEN WE ARE DYING.

V. 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.

VI. In all acts of Divine worship, whether solemn 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 of duty and faith.

VII. THERE IS AN ALLOWANCE FOR THE INFIRMITIES OF AGE AND SICKNESS, IN OUR OUTWARD DEPORTMENT IN DIVINE WORSHIP, SO THAT THERE BE AN INDULGENCE TO SLOTH OR CUSTOM, BUT THAT AN EVIDENCE OF A DUE REVERENCE OF GOD AND HOLY THINGS BE PRESERVED. These postures which are commended in Jacob would not, it may be, become others in their health and strength. (John Owen, D. D.)

Jacob worshipping on his staff

When he was a dying. Death is a thorough test of faith. Beneath the touch of the skeleton finger shams dissolve into thin air, and only truth remains; unless indeed a strong delusion has been given, and then the spectacle of a presumptuous sinner passing away in his iniquities is one which might make angels weep. The text tells us that the patriarchs faith was firm while he was a-dying, so that he poured forth no murmurs, but plentiful benedictions, as he blessed both the sons of Joseph. May your faith and mine also be such that whenever we shall be a-dying our faith will perform some illustrious exploit that the grace of God may be admired in us.

I. His BLESSING.

1. His blessing the sons of Joseph was an act of faith, because only by faith could he really give a blessing to any one. He believed God. He believed that God spoke by him; and he believed that God would justify every word that he was uttering. Faith is the backbone of the Christians power to do good: we are weak as water till we enter into union with God by faith, and then we are omnipotent. We can do nothing for our fellow-men by way of promoting their spiritual interests if we walk according to the sight of our eyes; but when we get into the power of God, and grasp His promise by a daring confidence, then it is that we obtain the power to bless.

2. Not only the power to bless came to him by faith, but the blessings which he allotted to his grandsons were his upon the same tenure. His legacies were all blessings which he possessed by faith only. He had, as a matter of fact, neither house nor ground in Palestine, and yet he counts it all his own, since a faithful God had promised it to his fathers. Faith is wanted to enable us to point men to the invisible and eternal, and if we cannot do this how can we bless them. We must believe for those we love, and have hope for them; thus shall we have power with God for them, and shall bless them. Our legacies to our sons are the blessings of grace, and our dowries to our daughters are the promises of the Lord.

3. Jacob in his benediction particularly mentioned the covenant. His faith, like the faith of most of Gods people, made the covenant its pavilion of delightful abode, its tower of defence, and its armoury for war. If you have no faith you cannot plead the covenant, and certainly if you cannot plead it for yourselves you cannot urge it with God for a blessing upon your sons and your grandsons. It was by faith in the covenant that the venerable Jacob blest the two sons of Joseph, and without it we can bless no one, for we are not blessed ourselves. Faith is the priest which proclaims the blessing without fear.

4. Jacob showed his faith by blessing Josephs sons in Gods order. Faith prefers grace to talent, and piety to cleverness; she lays her right hand where God lays it, and not where beauty of person or quickness of intellect would suggest. Our best child is that which God calls best; faith corrects reason and accepts the Divine verdict.

5. Notice that he manifested his faith by his distinct reference to redemption. He alone who has faith will pray for the redemption of his children, especially when they exhibit no signs of being in bondage, but are hopeful and amiable.

6. Jacob showed his faith by his assurance that God would be present with his seed. How cheering is the old mans dying expression, made not only to his boys, but concerning all his family. He said, Now I die, but God will be with you. It is very different from the complaints of certain good old ministers when they are dying. They seem to say, When I die the light of Israel will be quenched. I shall die, and the people will desert the truth. When I am gone the standard-bearer will have fallen, and the watchman on the walls will be dead. Many in dying are afraid for the chariot of Israel and the horsemen thereof; and, sometimes, we who are in good health talk very much in the same fashion as though we were wonderfully essential to the progress of Gods cause.

II. HE WORSHIPPED BY FAITH.

1. First, while he was dying he offered the worship of gratitude. How pleasing is the incident recorded in the tenth and eleventh verses. Ah, yes, we shall often have to say, O Lord, I had not thought that Thou wouldst do as much as this, but Thou hast gone far beyond what I asked or even thought.

2. He offered the worship of testimony when he acknowledged Gods goodness to him all his life.

3. Notice, too, how reverently he worships the covenant messenger with the adoration of reverend love. We owe all things to the redeeming Angel of the covenant. The evils which He has warded off from us are terrible beyond conception, and the blessings He has brought us are rich beyond imagination. We must adore Him, and, though we see Him not, we must in life and in death by faith worship Him with lowly love.

4. If you read on through the dying scene of Jacob you will notice once more how he worshipped with the adoration of earnest longing, for just after he had pronounced a blessing on the tribe of Dan the old man seemed thoroughly exhausted, but instead of fainting, instead of uttering a cry of pain and weakness, he solemnly exclaims, I have waited for Thy salvation, O Lord.

III. His ATTITUDE. He worshipped on the top of his staff–leaning on it, supporting himself upon it. In Genesis you read that he bowed himself upon the beds head. It is very easy to realise a position in which both descriptions would be equally true. He could sit upon the bed, and lean on the top of his staff at the same time. But why did he lean on his staff? I think besides the natural need which he had of it, because of his being old, he did it emblematically. That staff was his life companion, the witness with himself of the goodness of the Lord, even as some of us may have an old Bible, or a knife, or a chair which are connected with memorable events of our lives. But what did that staff indicate? Let us hear what Jacob said at another time. When he stood before Pharaoh he exclaimed, Few and evil have been the days of my pilgrimage. What made him use that word pilgrimage? Why, because upon his mind there was always the idea of his being a pilgrim. He had been literally so during the early part of his life, wandering hither and thither; and now, though he has been seventeen years in Goshen, he keeps the old staff, and he leans on it to show that he had always been a pilgrim and a sojourner like his fathers, and that he was so still. While he leans on that staff he talks to Joseph, and he says, Do not let my bones lie here. I have come hither in the providence, of God, but I do not belong here. I am in Egypt, but I am not of it. Take my bones away. Do not let them lie here, for if they do, my sons and daughters will mingle with the Egyptians, and that must not be, for we are a distinct nation. God has chosen us for Himself, and we must keep separate. To make my children see this, lo, here I die with my pilgrim staff in my band. The longer you live the more let this thought grow upon you: Give me my staff. I must begone. Poor world, thou art no rest for me; I am not of thy children, I am an alien and a stranger. My citizenship is in heaven. Singular enough is it that each descendant of Jacob came to worship on the top of his staff at last, for on the paschal supper night, when the blood was sprinkled on the lintel and the side posts, they each one ate the lamb with their loins girt and with a staff in his hand. The supper was a festival of worship, and they ate it each one leaning on his staff, as those that were in haste to leave home for a pilgrimage through the wilderness. (C. H.Spurgeon.)

Jacob worshipping

I. THE TIME HAD COME WHEN LIFE NEEDED A STAFF. How strange it seems, when we can walk, leap, run, when the agile limbs can obey the swift behest of the will, to think that the time will come when these limbs will refuse their easy and familiar work. A staff! how much it suggests to us! Leaning. In many senses a staff seems to hurt our pride, and it is very natural not to like to take to spectacles, or to a staff till we are quite obliged. Yet leaning is beautiful in many senses, as on the staff of Christian friendship, or the staff of Gods precious promises. Yes I Thy rod and Thy staff they comfort me. Say what we will, the Bible keeps its old place in this respect. You will lean on it, rest on it, and the staff will be all-sufficient for you as it has been for multitudes before you.

II. THE WORSHIPPING SPIRIT KNOWS NO SEASON OF DECLINE. It is most vigorous in age. Well has Montgomery said, We enter heaven with prayer. Worship is the highest occupation of which our natures are capable. How it chastens the mind, cools the passions, awakens the memories of mercies past and inspires confidence for the time to come. When other occupations lose not only their interest, but are impossible to us–when we can no more journey, study, toil; in the truest sense, we can worship still. I see the grey-headed old man making an end of commanding his sons, about to yield up the ghost, not to perish, but to yield up the spirit. There is one thing he still can do: no longer can he put the lamb or the bullock on the altar–no longer can he offer the burnt-offering, but he can lift up his heart to God; the incense of prayer can go up to the open gate of the heaven he is so soon about to enter. And Jacob worshipped, leaning upon the top of his staff.

III. THE PRINCIPLE WHICH IS SAID TO HAVE BEEN UNDERLYING HIS WORSHIP. By faith! Yes! the faith which is older than the law shone forth in him. He takes his place in the list of Gods heroes. By faith! And this is the essence of worship. Worship is not mysterious fear before an unknown Power. Worship is not a matter of form, it is a matter of faith. Places may help us by their solitude or silence. Associations may help us by ridding us of worldly influences, but they can do no more. Prayer is a matter of personal faith, and in this as in all else, without faith it is impossible to please God. Faith brings before us a God who is, and who is the rewarder of them that diligently seek Him. Faith rests in the revelation of Gods Fatherhood, and draws near to Him, through the way of His appointment–in Jacobs day by the foreshadowing sacrifice, and in these last days byHim who once in the end of the world has appeared to put away sin by the sacrifice of Himself. But faith feels worship to be real, intensely real,

IV. THE PERSONS HE IS SAID TO HAVE BLESSED. Not Joseph; but both the sons of Joseph. It is exceedingly wonderful to see how tenderly grandchildren are treated. On a summer visit I felt very much touched by seeing hour after hour a grandfather leading a little blind grandchild about the garden lawn and through the fields. It seemed as though there was a wonderful confidence of love between the child and the old man. There is something marvellously wise in the ordination of family life. We cannot live in mere masses or organisations, we must take the God-way! It is a good thing for children to have incentives to courage, manliness, and success in this life as earnest citizens; but how much better it is to feel that they may be soldiers of the Cross, that the posts we have so poorly occupied they may fill, and that the blessing which has followed us all our days will be with them, making them rich indeed, and adding no sorrow. On our escutcheons men may read no connection with the Plantagenets, but they may read thereon: Happy is the family that is in such a case. Yea, happy is that family whose God is the Lord.

V. THE LIFE HE WAS LEAVING BEHIND HIM. It is all very well, I hear some say, to give us this touching close to Jacobs life; but what about the phases of his history, weak, wicked, and contemptible. Think, men say; do not gloss over this history! True all you say is true. But this is also true, that blessings won by sin are miseries even here, so exquisitely is the world governed by moral law. And then because these were the sins of his youth, are we to deny him the honour of a noble fatherhood, or a beautiful old age? God forbid! where should we be if the critics were as severe on us? We too have erred, we have turned every one to his own way, and as the altars of Jacob prophesied of the Great Redemption, so now in the end of days Christ has borne the iniquities of us all.

VI. Some QUESTIONS NATURALLY SUGGEST THEMSELVES.

1. What is worship to us? Is it duty or delight? If earthly fellowship has in it some of the highest joys of which our nature is capable, shall not the heavenly fellowship immeasurably transcend these?

2. What hinders worship? Not want of time. No! Love never pleads this. Love is as swift to seize its opportunities as it is apt in making them.

3. What fosters worship? Ah! Trials foster a spirit of prayer. Would it not be well if we cultivated more of the spirit of worship in lifes day-time? (W. M.Statham, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 21. Blessed both the sons of Joseph] That is, Ephraim and Manasseh. See the account and the notes. Ge 48:5, c.

Worshipped, leaning upon the top of his staff] This subject is particularly considered in the note, See “Ge 47:31“.

It appears, that at the time Joseph visited his father he was very weak, and generally confined to his couch, having at hand his staff either that with which he usually supported his feeble body, or that which was the ensign of his office, as patriarch or chief of a very numerous family. The ancient chiefs, in all countries, had this staff or sceptre continually at hand. See Homer throughout. It is said, Ge 48:2, that when Joseph came to see his father Jacob, who was then in his last sickness, Israel strengthened himself, and sat upon the bed. Still I conceive he had his staff or sceptre at hand; and while sitting upon the bed, with his feet on the floor, he supported himself with his staff. When Joseph sware to him that he should be carried up from Egypt, he bowed himself on his bed’s head, still supporting himself with his staff, which probably with this last act he laid aside, gathered up his feet, and reclined wholly on his couch. It was therefore indifferent to say that he worshipped or bowed himself on his staff or on his bed’s head. But as shachah signifies, not only to bow, but also to worship, because acts of adoration were performed by bowing and prostration; and as mittah, a bed, by the change of the vowel points becomes matteh, a staff, hence the Septuagint have translated the passage And Israel bowed or worshipped on the head of his staff. This reading the apostle follows here literatim.

Wretched must that cause be which is obliged to have recourse to what, at best, is an equivocal expression, to prove and support a favourite opinion. The Romanists allege this in favour of image worship. This is too contemptible to require confutation. To make it speak this language the Rheims version renders the verse thus: By faith Jacob dying, blessed every one of the sons of Joseph, and adored the top of his rod. A pretty object of adoration, indeed, for a dying patriarch! Here the preposition upon, answering to the Hebrew al, is wholly suppressed, to make it favour the corrupt reading of the Vulgate. This preposition is found in the Hebrew text, in the Greek version of the Seventy, the printed Greek text of the New Testament, and in every MS. yet discovered of this epistle. It is also found in the Syriac, AEthiopic, Arabic, and Coptic: in which languages the connection necessarily shows that it is not an idle particle: and by no mode of construction can the text be brought to support image worship, any more than it can to support transubstantiation.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

By faith Jacob, when he was a dying, blessed both the sons of Joseph: Jacob did not degenerate from his progenitors, but by the same excellent faith (being heir to the birthright and blessing, by Gods appointment, and his fathers confirmation, as Gen 28:1,3,4) doth, as a grandfather and a prophet, near expiring, weak in body, but strong in faith, bless Joseph, and each of his sons, Gen 48:15-20, preferring Ephraim the younger before Manasseh the elder, by laying his right hand on his head, and his left on the others; and so adopts them to be his children, gives them the blessing of the covenant, as to their persons, and the inheritance of two tribes amongst his sons, as belonging to Joseph, as his birthright, Gen 49:22-26. These by faith he foretold, and applied particularly to each of them from God himself through prayer.

And worshipped, leaning upon the top of his staff: another effect of his faith, is his worshipping God, having bequeathed his body to the burial in a firm expectation of the promised inheritance, as the history clears, Gen 47:29-31; 48:21,22. For having sent for Joseph, he raiseth up himself on the pillow at the beds head, and for his support used his staff, leaning on the head of it, when in faith he declares his will to his son Joseph, and binds him by an oath to bury him in Machpelah in Canaan, with Abraham and Isaac, heirs of the same promise, as an earnest and handsel of the twelve tribes possessing it; which Joseph having solemnly sworn to him, Jacob bowed himself and worshipped, lifting up his heart to God in thankfulness for his continual providence in the gradual accomplishment of his promise to the seed of Abraham, Isaac, and Jacob. This he did

by faith, adoring his sovereign Lord and Saviour by his humbly bowing before him. There was no need of faith to bow to Joseph, who was inferior to Jacob, and blessed by him.

Fuente: English Annotations on the Holy Bible by Matthew Poole

21. both the sonsGreek,“each of the sons” (Gen 47:29;Gen 48:8-20). He knew notJoseph’s sons, and could not distinguish them by sight, yet he diddistinguish them by faith, transposing his hands intentionally,so as to lay his right hand on the younger, Ephraim, whose posteritywas to be greater than that of Manasseh: he also adopted thesegrandchildren as his own sons, after having transferred the right ofprimogeniture to Joseph (Ge 48:22).

and worshippedThis didnot take place in immediate connection with the foregoing, but beforeit, when Jacob made Joseph swear that he would bury him with hisfathers in Canaan, not in Egypt. The assurance that Joseph would doso filled him with pious gratitude to God, which he expressed byraising himself on his bed to an attitude of worship. Hisfaith, as Joseph’s (Heb 11:22),consisted in his so confidentially anticipating the fulfilment ofGod’s promise of Canaan to his descendants, as to desire to be buriedthere as his proper possession.

leaning uponthe top of his staff Ge47:31, Hebrew and English Version, “upon thebed’s head.” The Septuagint translates as Paul here.JEROME justly reprobatesthe notion of modern Rome, that Jacob worshipped the top ofJoseph’s staff, having on it an image of Joseph’s power, to whichJacob bowed in recognition of the future sovereignty of his son’stribe, the father bowing to the son! The Hebrew, as translatedin English Version, sets it aside: the bed is alludedto afterwards (Gen 48:2; Gen 49:33),and it is likely that Jacob turned himself in his bed so as tohave his face toward the pillow, Isa38:2 (there were no bedsteads in the East). Paul byadopting the Septuagint version, brings out, under the Spirit,an additional fact, namely, that the aged patriarch used hisown (not Joseph’s) staff to lean on in worshipping on hisbed. The staff, too, was the emblem of his pilgrim statehere on his way to his heavenly city (Heb 11:13;Heb 11:14), wherein God had sowonderfully supported him. Ge32:10, “With my staff I passed over Jordan, and now Iam become,” c. (compare Exo 12:11Mar 6:8). In 1Ki1:47, the same thing is said of David’s “bowing on his bed,”an act of adoring thanksgiving to God for God’s favor to his sonbefore death. He omits the more leading blessing of the twelve sonsof Jacob; because “he plucks only the flowers which stand by hisway, and leaves the whole meadow full to his readers” [DELITZSCHin ALFORD].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

By faith Jacob, when he was a dying,…. Which was the usual time of blessing with the patriarchs; and the reason of it was, that what was said might be more attended to and regarded, and more strongly impressed upon the mind; and this is a proof that it was done in faith by Jacob, when there was no appearance of the fulfilment of these things, and it was not likely that he should see them; and this shows the truth of what the apostle says in

Heb 11:1, blessed both the sons of Joseph; whose names were Ephraim and Manasseh; the form of blessing them is recorded in

Ge 48:15 and which was done in faith, and under the direction and inspiration of the Spirit of God, as appears by his setting Ephraim before Manasseh, Ge 48:13 and when he delivered the blessing he firmly believed it would be fulfilled, though they were then in a strange land:

and worshipped, leaning upon the top of his staff; not that he “worshipped the top of his staff”, as the Vulgate Latin version renders it, either his own, or Joseph’s, or any little image upon the top of it; which would be an instance of idolatry, and not faith, contrary to the scope of the apostle; nor is there any need to interpret this of civil worship and respect paid to Joseph, as a fulfilment of his dream, and with a peculiar regard to Christ, of whom Joseph was a type; whereas, on the contrary, Joseph at this time bowed to his father, as was most natural and proper, Ge 48:12 nor is there any necessity of supposing a different punctuation of

Ge 47:31 and that the true reading is not “mittah”, a bed, but “matteh”; a staff, contrary to all the Targums f, and the Talmud g, which read “mittah”, a bed, seeing it is not that place the apostle cites or refers to; for that was before the blessing of the sons of Joseph, but this was at the same time; and the apostle relates what is nowhere recorded in Genesis, but what he had either from tradition, or immediate revelation; or else he concludes it from the general account in Ge 48:1 and the sense is, that Jacob, having blessed the two sons of Joseph, being sat upon his bed, and weak, he leaned upon the top of his staff, and worshipped God, and gave praise and glory to him, that he had lived to see not only his son Joseph, but his seed also, see Ge 48:2.

f Onkelos, Jonathan & Jerusalem in Gen. xlvii. 31. g T. Bab. Megilla, fol. 16. 2.

Fuente: John Gill’s Exposition of the Entire Bible

Leaning upon the top of his staff ( ). From Ge 47:31, but no word for “leaning.” The quotation is from the LXX, the Hebrew having “the head of the bed,” but the Hebrew word allows either meaning with different vowel points.

Fuente: Robertson’s Word Pictures in the New Testament

When he died [] . Rend. “when dying.” It is quite superfluous to explain this as emphasizing the strength in contrast with the weakness of approaching death; or that, in the birth of Joseph ‘s two sons before Jacob ‘s death, Jacob discerned a monition to adopt them into the direct line of his own sons. The meaning is simply that these events took place in Jacob ‘s last hours.

Blessed each [ ] . See Gen 48:17 – 20. Each son received a separate and distinct blessing, although Joseph had expected only one common blessing for both. Jacob ‘s discernment of faith appeared in this, as in the precedence assigned to the younger son.

And worshipped leaning on the top of his staff [ ] . From the LXX of Gen 47:31. It seems to have been loosely included by our writer among the incidents of Jacob ‘s last hours [] , although it belongs to a different part of the narrative. The promise given by Joseph to remove his father ‘s remains to the family sepulchre may have been regarded as preparatory to the blessing, or introduced in order to emphasize the devotional character of the entire proceeding. The words upon the head of his staff are from the LXX; the Hebrew being “Jacob bowed himself upon the head of the bed.” Comp. 1Ki 1:47. According to its vowel – points the same Hebrew word signifies either staff or bed. The LXX has chosen the former, and renders by rJabdov staff. According to the Hebrew, the meaning is that Jacob, having been sitting during the conversation, lay down when it was finished, probably overcome by weakness, and breathing a prayer as he fell back on his pillow. 233

Fuente: Vincent’s Word Studies in the New Testament

1) “By faith Jacob, when he was dying,” (pistei lakob apothneskon) “By (the gift of) faith, Jacob even when he was dying,” in the line of faith of Abraham, believed and preached, by all Old Testament prophets from Abraham to Christ, Act 10:43; Rom 4:3; Rom 4:5; Rom 4:16; These blessings were at length pronounced, both in physical weakness and strong spiritual faith, as Jacob sat on the bed or arose at times reverently leaning on his staff, then lay back upon his bed and died, Gen 48:1; Gen 49:33.

2) “Blessed both the sons of Joseph,” (eulogesen hekaston ton huion ioseph) “Blessed each of the sons of Joseph,” separately and individually. This he did by crossing his hands, Divinely led, though near blind, placing his right hand on the head of Ephraim and his left hand on the head of Manasseh, distinguished by faith between the two, according to the purpose of God, Gen 48:17-20. Jacob set the future of Ephraim, the younger, above that of Manasseh, the older, by Divine order, Gen 48:2-5.

3) “And worshipped, leaning upon the top of his staff,” (kai prosekunesen epi to akron tes hrabdou autou) “And worshipped while leaning upon the top of his staff,” his sojourning shepherd’s staff or rod, symbolizing God’s rod and staff, the word and the spirit, which comfort, strengthen, and empower the faith of believers, even in the hour of death, Psa 23:4; Heb 13:5.

Jacob asked for and got a pledge from Joseph that he would carry him back and bury him in Canaan; He worshipped, gratefully expressing his faith in God’s promise that his seed should one day possess the Land. Having received this pledge he bowed, worshipped in reverence, and lay back upon his bed, departing to be with his people in the Lord, Gen 47:28-31; Gen 49:29-33.

Fuente: Garner-Howes Baptist Commentary

21. By faith Jacob, etc. It was the Apostle’s object to attribute to faith whatever was worthy of remembrance in the history of the people: as, however, it would have been tedious to recount everything, he selected a few things out of many, such at this. For the tribe of Ephraim was so superior to the rest, that they in a manner did lie down under its shade; for the Scripture often includes the ten tribes under this name. And yet Ephraim was the younger of the two sons of Joseph, and when Jacob blessed him and his brother, they were both young. What did Jacob observe in the younger, to prefer him to the first born? Nay, when he did so, his eyes were dim with age, so that he could not see. Nor did he lay his right hand by chance on the head of Ephraim, but he crossed his hands, so that he moved his right hand to the left side. Besides, he assigned to them two portions, as though he was now the Lord of that land, from which famine had driven him away. There was nothing here agreeable to reason; but faith ruled supreme. If, then, the Jews wish to be anything, they should glory in nothing else, but in faith.

And worshipped on the top, etc. This is one of those places from which we may conclude that the points were not formerly used by the Hebrews; for the Greek translators could not have made such a mistake as to put staff here for a bed, if the mode of writing was then the same as now. No doubt Moses spoke of the head of his couch, when he said על ראש המטה but the Greek translators rendered the words, “On the top of his staff” as though the last word was written, mathaeh. The Apostle hesitated not to apply to his purpose what was commonly received: he was indeed writing to the Jews; but they who were dispersed into various countries, had changed their own language for the Greek. And we know that the Apostles were not so scrupulous in this respect, as not to accommodate themselves to the unlearned, who had as yet need of milk; and in this there is no danger, provided readers are ever brought back to the pure and original text of Scripture. But, in reality, the difference is but little; for the main thing was, that Jacob worshipped, which was an evidence of his gratitude. He was therefore led by faith to submit himself to his son. (227)

(227) Various have been the opinions on this clause. It is clear that the words here refer to a time different from that mentioned in Gen 47:31. They are connected in Genesis with the oath which Joseph made to his father to bury him in Canaan; but here with the blessing of his sons recorded in the following chapter, Gen 48:15. These were two separate transactions, and the words only occur in the first; and it seems from the words of the Apostle, that the act and position of Jacob were also the same in the second instance.

The points are of no authority; and the Apostle adopted the Septuagint version, and thus sanctioned it: and there is no reason to dispute that sanction. David is said to worship upon his bed, (1Kg 1:47😉 but the word for bed there is different. All the difficulty here vanishes, if we throw aside as we ought to do, the points. The word for worship in Hebrew means to prostrate one’s self on the ground, the humblest mode of adoration; but it is used also to designate merely an act of worship. See 1Sa 1:3; 2Kg 5:5. The reason why Jacob is said to have worshipped unable to adopt the usual posture. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES

Heb. 11:21. Leaning upon the top of his staff.Probably meaning upon the head of the bed; only this assumes more of a bedstead than was usual among tribal Eastern people. The LXX. rendered mitteh, staff, instead of mittah, bed. The idea is that aged Jacob, rising from his bed, and unable to support himself, leaned on the staff associated with his pilgrimage, and bowed over the staff in an act of worship. The Vulgate renders, he adored the top of Josephs staff; and Cornelius Lapide quotes the sentence in defence of image-worship.

MAIN HOMILETICS OF THE PARAGRAPH.Heb. 11:21-22

Faith in the Hour of Death.The illustrations of the practical power of faith would have been manifestly incomplete if no instances had been given to show how it was retained, and made to bring strength and cheer to men, in the closing and sternest experience of life. Two illustrations may suffice.

I. Faith for the family maintained in the death-hour.This is illustrated in the dying acts and words of the patriarch Jacob. He had held through a chequered life a firm faith in Gods promise concerning his family. Could the bodily weariness and weakness and pain of the death-time cloud that faith? Could the solemnity and mystery of the death-time overstrain the faith? Must a man lose that which has brightened and ennobled his whole life when his feet touch the waters of the river of death? Will he then despair concerning those who are dear to him, as if with his going all their hopes were going? From Jacobs example we learn that faith may even grow brighter and stronger in the hour and article of death.

1. Jacob was so positive about the future of his sons that he could even anticipate their locations and characteristics and history, when they reached Canaan, in his prophetic song concerning them.
2. Jacob could even see the future for Josephs sons with such certainty that he could discriminate between them, and point out which would prove the greater. That grip of God for him, and God for his family, which faith gave Jacob, he held fast right up to and right through his death-hour. His God was the God of the generations to come.

II. Faith for the nation maintained in the death-hour.This is illustrated in Joseph, who gave commandment concerning his bones. The associations of Jacobs life made him think along family lines. The associations of Joseph made him think along national lines. The faith that saw the people of Israel a settled and independent nation was an advanced faith. Did it stand the strain of the death-hour? Very possibly Joseph, as a statesman, anticipated the troubles that were coming, but he died in absolute assurance that God would fulfil His word, make Israel a nation, and settle it in Canaan.

SUGGESTIVE NOTES AND SERMON SKETCHES

Heb. 11:21. Reminiscences of Jacobs Staff.Leaning upon the top of his staff. It would seem that one particular staff had been Jacobs companion through many years, possibly during his whole life of manhood. Indeed, that staff was as characteristic of Jacob as the rod was of Moses, and the mantle of Elijah. It was only an ordinary shepherds staff. Sometimes such a staff is bent into a crook, but more commonly it is a long, stout, straight, oak stick, often cased at its lower end in iron, to beat off the thief or wild beast. This staff to help, and the club to protect, are the staff and the rod with which God comforts His people (Psa. 23:4). (David, when advancing towards Goliath, carried with him his shepherds staff. Indeed, the staff was inseparable from the shepherd; it was with him night and day.) Associate Jacobs staff with the main incidents of Jacobs chequered and changeful life: e.g.

1. The staff in the simple home-life.
2. The staff in his eventful journeying.
3. The staff in his hard-working and perilous life with Laban.
4. The staff laid aside for the great struggle at Peniel.
5. The staff shown to the reconciled brother.
6. The staff taken down into Egypt.
7. The staff steadying trembling and aged limbs. (An address to children might be constructed by making the staff tell the story of Jacobs life.)

Heb. 11:22. The Witness of a Dead Mans Bones.Josephs body was embalmed. But a good point may be made by contrasting the idea which an Egyptian had when he arranged that his body should be embalmed, with the idea that Joseph had in arranging for the preservation of his bones. The Egyptian tried to secure some sort of immortality. Joseph had no merely personal aim. He wanted the presence of his mummy to be a constant reminder of Gods promises, a constant testimony to Gods faithfulness, and a constant inspiration to loyalty and trust and hope.

ILLUSTRATIONS TO CHAPTER 11

Heb. 11:21. Jacobs Blessing of his Grandsons.A few days previous to his death, the late Rev. Dr. Belfrage, of Falkirk, hearing his infant sons voice in an adjoining room, desired that he should be brought to him. When the child was lifted into the bed, the dying father placed his hands upon his head, and said, in the language of Jacob, The God before whom my fathers did walk, the God who fed me all my life long to this day, the Angel who redeemed me from all evil, bless the lad! When the boy was removed, he added, Remember and tell John Henry of this; tell him of these prayers, and how earnest I was that he might become early acquainted with his fathers God.Whitecross.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(21) Both the sons.Rather, each of the sons. The separate character of the two blessings is thus brought out (Gen. 48:14-19). (See the last Note.) In the case of the two events mentioned in this verse the order of time is reversed, probably that the blessing of Jacob may immediately follow the similar record of Heb. 11:20.

And worshipped.The incident referred to will be found in Gen. 47:31. After receiving from Joseph a promise, confirmed by oath, that he shall be buried with his fathers, Israel bowed himself upon (or, worshipped towards) the beds head. In the LXX. and in the Targums the words are understood as denoting an act of worship. The Greek translators have taken the last word of the Hebrew verse to denote staff (Gen. 32:10), not bed, the words which bear these different meanings differing very slightly in form. The whole clause is given here as it stands in the LXX., the difference between the renderings being immaterial for the purpose which the writer had in view. The quotation of the familiar words serves to recall the scene, and brings before us Israels thankful and devout satisfaction when assured that he should rest with his fathers in the land of Canaan; by this, at the point of death, he expressed his faith in the promise by which Abraham and his seed received Canaan as their inheritance.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

21. When he was a dying Our author blends two successive scenes in Jacob’s history: Gen 47:28-31; Gen 48:8-14. In the former, Jacob, feeling that he was in a dying condition, called for Joseph, and exacted from him an oath to convey his body, when dead, to Canaan. Then it is added, “Israel bowed himself upon the bed’s head.” It is this phrase which our author, in accordance with the Septuagint, interprets, that he “worshipped, leaning upon the top of his staff,” Heb 11:21. The reason of this discrepancy is this. The same Hebrew word, according as it is differently vowelled, may read either staff or bed. By the vowel points of our present Hebrew Bibles (which points were invented and inserted in the fifth century of our era) it reads as in the English translation. But our author, probably correctly, follows the Septuagint, a Greek translation of the Hebrew made two hundred and fifty years before Christ. Stuart plausibly argues that the eastern bed has no “head,” and forcibly adds that no such phrase as bed’s head occurs in the Old Testament. Jacob, having obtained his oath from Joseph, devoutly thanked God, feebly standing, as an old man, and leaning upon the top of his staff. Our author connects this event with the dying blessing of his sons by Jacob, because the whole formed one dying prophecy of Israel’s future in Canaan.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshipped on the top of his staff.’

In the same way did Jacob in his old age, when he was no longer able to physically support himself, bless the two sons of Joseph and proclaimed their futures as revealed by God, putting Ephraim in the place of the firstborn (Gen 48:1-20). This was something he insisted on because of the revelation he had received from God. He was confident in the promises of God and therefore in their futures. The stress is on God’s providence. It is He Who determines ‘future history’ for us all.

‘On the top of his staff.’ Compare ‘Israel (Jacob) bowed himself on the bed’s head’ (Gen 47:31), which appears to connect with the making of an oath to Joseph, for the Hebrew consonants for ‘the bed’s head (rosh-ha-mittah), can in fact also (by repointing) be translated as ‘the top of his staff’ (rosh-ha-matteh) as in LXX, which the writer then probably connects with ‘dwelling on the bed (mittah; or matteh – staff)’ in Gen 48:2. If this be so it demonstrates that he sometimes used the (unpointed) Hebrew text. The staff represented a man’s authority. Thus Jacob is seen as passing on something of his own God-given authority in his act of blessing and worship. The sons born in Egypt of an Egyptian mother were brought into the chosen line.

(Note. The Old Testament Hebrew text at the time of Jesus was ‘unpointed’. That is, it was mainly made up of consonants and had limited vowels. The vowels, which showed how the words were pronounced, were added centuries after the time of the New Testament. They were not thus seen as part of the inspired Scripture. So either of the above translations of the Hebrew consonants is correct).

Fuente: Commentary Series on the Bible by Peter Pett

The Testimony of Jacob and Joseph in the Genealogy of Jacob/Joseph ( Gen 37:1 to Gen 50:26 ) In Heb 11:21-22 the testimony of Jacob and Joseph reveals that Jacob fulfilled his divine commission as shown in the Genealogy of Jacob (Gen 37:1 to Gen 50:26), which was to bless the two sons of Joseph. His prophetic utterances over his twelve sons demonstrated his faith in the promised of God handed down from Abraham and Isaac, his fathers, that God would bring them out to inherit the land of Canaan. His efforts to bring his clan of seventy souls down into Egypt to sojourn demonstrated his desire to place his family under the blessings of Joseph until the fulfillment of God’s promises. Heb 11:21-22 reflects the theme of Heb 10:19 to Heb 11:40, which is perseverance in our divine service.

Heb 11:21  By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.

Heb 11:21 Comments – Jacob’s witness of his faith in God:

1. He blessed the two sons of Joseph (Gen 48:1-22). Why? See Gen 48:16:

a. They received the names of Abraham, Isaac, and Jacob.

b. They would grow into a multitude in the midst of the earth.

This blessing corresponds to God’s promise to Abraham. It is being handed down to the next generation

Gen 48:16, “The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.”

2. He worshipped Perhaps because his bones would be returned to Canaan.

Gen 47:30, “But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said. And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed’s head.”

Heb 11:22  By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.

Heb 11:22 Comments – Joseph’s witness of faith:

1. He mentioned Israel departing from Egypt:

Gen 50:24, “And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.”

2. He gave command concerning his bones:

Gen 50:25, “And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.”

Exo 13:19, “And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.”

In Gen 33:18-20, Jacob bought a parcel of ground in Shechem from Hamor for 100 piece of money.

Gen 33:18-20, “And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padanaram; and pitched his tent before the city. And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money. And he erected there an altar, and called it Elelohe-Israel.”

Joseph was given his inheritance in the Promised Land by Jacob, his father, while yet in Egypt. Jacob prophesied of this place that he had given to Joseph before he died.

Gen 48:22, “Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.”

Joseph did not received his inheritance of the Promised Land until his bones were carried out of Egypt and into his inheritance in Joshua’s time. Joseph’s bones were buried in Shechem, which was his inheritance. So, Joseph was buried in his inheritance many years later, by faith:

Jos 24:32, “And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph.”

Joseph believed in faith that this time would come of Israel returning from captivity to possess the Promised Land, so he commanded that his bones be carried out of Egypt and be buried in his inheritance.

Gen 50:24-25, “And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.”

Most of the patriarchs are buried in Hebron. In Genesis 23, Abraham buys Machpelah (Hebron) from Ephron the Hittite and buries Sarah there.

Gen 23:19, “And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre: the same is Hebron in the land of Canaan.”

Abraham is also buried in Hebron:

Gen 25:10, “The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.”

Isaac was buried there:

Gen 35:27-29, “And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned. And the days of Isaac were an hundred and fourscore years. And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.”

Jacob was buried there:

Gen 50:13, “For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre.”

Why was Joseph not buried with the other patriarchs in Hebron? The Scriptures tell us that Joseph had faith in the fulfillment of the Promised Land. Abraham, Sarah, Isaac, nor Jacob, who are buried there, had not yet received the inheritance. They were not given a portion as an inheritance, as were the twelve sons of Jacob.

Note that Joseph was the only one of the twelve patriarchs that was buried in the Promised Land. The other eleven were buried in Egypt.

Note also that Joseph could have been one of the saints that was resurrected from the dead at Jesus’ death on Calvary.

Mat 27:52-53, “And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Heb 11:21. By faith Jacob, when he was a dying, &c. He blessed each of them particularly. Moses tells us, that he strengthened himself and sat upon the bed on that occasion, Gen 47:31; Gen 48:2. When Jacob was sick, it was told Joseph, and he went to him, and carried his two sons with him; and Jacob exerted himself, and sat upon the bed, and blessed the children, and made them his own. It was, no doubt, in this last illness that he laid the obligation upon his son Joseph not to bury him in Egypt, and even made him swear not to do it. And upon this occasion it is said, that Israel bowed himself upon his bed’s head: supposing him lying along, with his head on his pillow, in this recumbent posture, when Joseph brought his children to him, he raised himself up, and laid his hands upon them, leaning upon the top of his staff. It may be observed here, that the same Hebrew word, without the vowels, signifies a bed, and a staff. See the note on Gen 47:31.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 11:21 . The conduct of Jacob , Gen 48 , analogous to the fact adduced Heb 11:20 . Here, too, the blessing related to the future, and in like manner as Heb 11:20 , to the pre-eminence of the younger son (Ephraim) over the elder (Manasseh).

] when he was dying . Reference to Gen 47:31 : .

] and he worshipped (bowing) upon the top of his staff, i.e. in that from weakness he supported himself with his face resting upon the top of his staff. Addition from LXX. Gen 47:31 (inexactly referred to this place), for the bringing out of the solemn, devotional frame of Jacob in uttering this benediction [the same spirit being breathed in Gen 49:18 ]. In the Hebrew the words read: (i.e. according to Tuch: “and Israel leaned back upon the head of the bed;” but, more correctly, according to Knobel: “and Israel bowed himself upon the head of the couch, inasmuch as he had before, during his conversation with Joseph, been sitting upright upon his couch (comp. Gen 48:2 ), but now leaned forward to the upper end thereof, and blessed God for the granting of the last wish”). The LXX., however, read the vowels , and their translation was followed by our author in this passage as elsewhere. Strangely does Hofmann perceive in the subordinate particular . . ., a “second thing” adduced as proving the faith of Jacob. The first is, according to him, Jacob’s last testament, the second his departure from life (!).

The supposition that is to be supplemented to (so Chrysostom: , ; Theodoret, Photius in Oecumenius, Theophylact, and others), is, equally with the view akin thereto, that is to be referred to , and is to be regarded as the object to (so the Vulgate: et adoravit fastigium virgae ejus; Primasius: virgae ejus i. e. virgae Jos.; Oecumenius: , , ; Clarius, Bisping, Reuss: “Jacob, after having received the oath of Joseph, bowed (s’inclina) towards the head of the latter’s staff, in token of submission, that is to say, in order solemnly to acknowledge Joseph as head of the family. The staff is the symbol of power;” and others), to be rejected as untenable. The first-named has against it the fact, that in that which precedes, the discourse is not of Joseph himself, but of his sons; the latter, that the making of a note of object to is opposed to all the usage of the language.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.

Ver. 21. When he was a dying ] The Spirit’s motions are then many times quickest when natural motions are slowest; most sensible when the body begins to be senseless; most lively when the saints lie dying. The sun shines most amiably toward the descent. The rivers, the nearer they run to the sea, the sooner they are met by the tide. So here.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

21 .] By faith Jacob, when dying (reff.), blessed each of the sons of Joseph (the faith consisted in transposing his hands wittingly, laying the right hand on the head of the younger, Ephraim, who was to become the greater tribe): and he worshipped (this incident is not connected with the other, but took place before it, on another occasion, when Jacob made Joseph swear to him that he would bury him with his fathers, and not in Egypt, Gen 47:31 . Perhaps the Writer inverts the order of the two, to bring the two acts of blessing, that of Isaac and that of Jacob, together. This act of worship was one of faith, inasmuch as it was connected with a command, the point of which was, God’s promise respecting the land of Canaan. And the faith was shewn by the turning of his aged and dying body in a posture of thankful adoration) on the top of his staff (an incalculable quantity of idolatrous non-sense has been written on these words by R.-Cath. Commentators, taking as their starting-point the rendering of the Vulg. “et adoravit fastigium virg ejus,” and thence deriving an argument for the worship of images, assuming that there was an image or symbol of power upon Joseph’s staff, to which they apply the words. But first, it must be Jacob’s , not Joseph’s staff, which is intended “virg su ,” not “ ejus ,” as Faber Stap. remarked, and Aug [63] notices, qu. 162, in Genesin, vol. iii. pt. i., “Quod habent Latini codices, Et adoravit super caput virg ejus , nonnulli codices emendatius habent, Adoravit supra caput virg su, vel in capite virg su , sive in cacumine , vel super cacumen (notice, there is nothing here about adoravit fastigium , of which see more below). Fallit eos enim verbum Grcum quod eisdem litteris scribitur sive ejus , sive su : sed accentus dispares sunt, et ab eis qui ista noverunt in codicibus non contemnuntur; valent enim ad magnam discretionem. Quamvis et unam plus literam habere posset, si esset su , ut non esset , sed .” Then what follows is well worth transcribing: “Ac per hoc merito quritur, quid sit quod dictum est. Nam facile intelligitur senem qui virgam ferebat eo more quo illa tas baculum solet, ut se inclinavit ad Deum adorandum, id utique fecisse super cacumen virg su, quam sic ferebat, ut super eum caput inclinando adoraret Deum. Quid est ergo, Adoravit super cacumen virg ejus , id est, filii sui Joseph? An forte tulerat ab eo virgam, quando ei jurabat idem filius, et dum cam tenet, post verba jurantis, nondum illa reddita mox adoravit Deum? Non enim pudebat eum ferre tantisper insigne potestatis filii sui, ubi figura magn rei futur prsignabatur: quamvis in Hebro facillima hujus qustionis absolutio esse dicatur, ubi scriptum perhibent, Et adoravit Israel adcaputlecti , in quo utique senex jacebat, et sic positum habebat, ut in eo sine labore, quando vellet, oraret. Nec ideo tamen quod septuaginta interpretati sunt, nullum vel levem sensum habere putandum est.” The reader will observe that there is nothing here of adoring the staff or the top of the staff. What Jerome thought of such an idea, is plainly seen, Qust Heb. in Genesin, vol. iii. p. 371: “In hoc loco quidem frustra simulant adorasse Jacob summitatem seeptri Joseph, quod videlicet honorans filium, potestatem ejus adoraverit: cum in Hebro multo aliter legatur, et adoravit, inquit, Israel ad caput lectuli: quod scilicet, postquam ei juraverat filius, securus de petitione quam rogaverat adoraverit Deum contra caput lectuli sui. Sanctus quippe et Deo deditus vir, oppressus senectute, sic habebat lectulum positum, ut ipse jacentis habitus absque difficultate ulla ad orationem esset paratus.” The idea itself is found in Chrys., but without the image : , , . And so Thl., Phot. in c., and apparently Thdrt.: so Erasm. (par.), “Longius etiam prospiciebat senis fides, cum exosculans virgam filii Joseph, veneraretur in eo Christum omnibus imperaturum, cujus ille delatus et proditus a fratribus imaginem gesserat.” I will only cite the inference from the above ancient data in Corn. a-Lapide, as most instructive regarding the grounds on which age after age the chief abominations of the church of Rome have been introduced: “Recte ergo ex hac adoratione sceptri Josephi Patres Concilii Niceni II. probant adorationem et cultum imaginum , eumque non in imagine hrere, sed ad prototypum suum referri et transire docent.” The real question with regard to the passage is confined within very narrow limits. The same Hebrew word signifies a staff, or a bed, according as it is pointed or . And, as there are no points in the ancient Heb. text, it is an open question, which meaning we are to take. The LXX have taken , though as Jerome notices, in loc., they have rendered the same word in Gen 48:2 , two verses after. Our E. V. has taken this latter: “And Israel bowed himself upon the bed’s head.” And so almost all the moderns agree in taking it. Stuart, it is true, has argued at some length for the meaning “staff,” on the ground that the eastern beds have no head properly so called, being merely a carpet or rug spread on the ground. But he has in his mind in thus objecting, a bed stead , not a bed. The head of a bed, be it where or what it may, is that part of it where the person’s head lies: and Delitzsch has made it probable from the Heb. verb, , “se prostravit,” that Jacob turned himself in his bed so as to lay his face to the pillow: cf. Isa 38:2 .

[63] Augustine, Bp. of Hippo , 395 430

If the ‘staff’ is to be taken, then it must be his own, not Joseph’s staff, which is indicated, and the gesture might have had a meaning correspondent to the thought in Gen 32:10 , : viz. the recognition of that God who had supported him through life, and declaration of his having done with all human supports. On the whole, see Suicer, vol. ii. p. 858. It is due to the better R.-C. Commentators, such as Estius and Justiniani, to say, that no such inference as that cited above is to be found in them.

Some have expressed surprise that no mention is made of the far more important blessings of the twelve sons of Jacob in Gen 49 ; and conjectures have even been made to amend the text: e. g. that of Bhme, : but both without reason. Delitzsch says well, “He plucks, so to speak, only the flowers which stand by his way, and leaves the whole meadow-full to his readers”).

Fuente: Henry Alford’s Greek Testament

Jacob. Jacob’s faith was manifested by his blessing each of Joseph’s sons, putting Ephraim first according to God’s will. See Gen 48:5-20,

both = each of.

sons. Greek. huios. App-108.

worshipped. Greek. proskuneo. App-137.

upon. Greek. epi. App-104. Jacob’s worship was because he had just secured Joseph’s promise that he would not bury him in Egypt but in Machpelah, thus enabling him to express his confidence in God’s promises. This is recorded in Gen 47:31, before the blessing of Joseph’s sons.

Fuente: Companion Bible Notes, Appendices and Graphics

21.] By faith Jacob, when dying (reff.), blessed each of the sons of Joseph (the faith consisted in transposing his hands wittingly, laying the right hand on the head of the younger, Ephraim, who was to become the greater tribe): and he worshipped (this incident is not connected with the other, but took place before it, on another occasion, when Jacob made Joseph swear to him that he would bury him with his fathers, and not in Egypt, Gen 47:31. Perhaps the Writer inverts the order of the two, to bring the two acts of blessing, that of Isaac and that of Jacob, together. This act of worship was one of faith, inasmuch as it was connected with a command, the point of which was, Gods promise respecting the land of Canaan. And the faith was shewn by the turning of his aged and dying body in a posture of thankful adoration) on the top of his staff (an incalculable quantity of idolatrous non-sense has been written on these words by R.-Cath. Commentators, taking as their starting-point the rendering of the Vulg. et adoravit fastigium virg ejus, and thence deriving an argument for the worship of images, assuming that there was an image or symbol of power upon Josephs staff, to which they apply the words. But first, it must be Jacobs, not Josephs staff, which is intended-virg su, not ejus, as Faber Stap. remarked, and Aug[63] notices, qu. 162, in Genesin, vol. iii. pt. i., Quod habent Latini codices, Et adoravit super caput virg ejus, nonnulli codices emendatius habent, Adoravit supra caput virg su, vel in capite virg su, sive in cacumine, vel super cacumen (notice, there is nothing here about adoravit fastigium, of which see more below). Fallit eos enim verbum Grcum quod eisdem litteris scribitur sive ejus, sive su: sed accentus dispares sunt, et ab eis qui ista noverunt in codicibus non contemnuntur; valent enim ad magnam discretionem. Quamvis et unam plus literam habere posset, si esset su, ut non esset , sed . Then what follows is well worth transcribing: Ac per hoc merito quritur, quid sit quod dictum est. Nam facile intelligitur senem qui virgam ferebat eo more quo illa tas baculum solet, ut se inclinavit ad Deum adorandum, id utique fecisse super cacumen virg su, quam sic ferebat, ut super eum caput inclinando adoraret Deum. Quid est ergo, Adoravit super cacumen virg ejus, id est, filii sui Joseph? An forte tulerat ab eo virgam, quando ei jurabat idem filius, et dum cam tenet, post verba jurantis, nondum illa reddita mox adoravit Deum? Non enim pudebat eum ferre tantisper insigne potestatis filii sui, ubi figura magn rei futur prsignabatur: quamvis in Hebro facillima hujus qustionis absolutio esse dicatur, ubi scriptum perhibent, Et adoravit Israel adcaputlecti, in quo utique senex jacebat, et sic positum habebat, ut in eo sine labore, quando vellet, oraret. Nec ideo tamen quod septuaginta interpretati sunt, nullum vel levem sensum habere putandum est. The reader will observe that there is nothing here of adoring the staff or the top of the staff. What Jerome thought of such an idea, is plainly seen, Qust Heb. in Genesin, vol. iii. p. 371: In hoc loco quidem frustra simulant adorasse Jacob summitatem seeptri Joseph, quod videlicet honorans filium, potestatem ejus adoraverit: cum in Hebro multo aliter legatur,-et adoravit, inquit, Israel ad caput lectuli: quod scilicet, postquam ei juraverat filius, securus de petitione quam rogaverat adoraverit Deum contra caput lectuli sui. Sanctus quippe et Deo deditus vir, oppressus senectute, sic habebat lectulum positum, ut ipse jacentis habitus absque difficultate ulla ad orationem esset paratus. The idea itself is found in Chrys., but without the image: , , . And so Thl., Phot. in c., and apparently Thdrt.: so Erasm. (par.), Longius etiam prospiciebat senis fides, cum exosculans virgam filii Joseph, veneraretur in eo Christum omnibus imperaturum, cujus ille delatus et proditus a fratribus imaginem gesserat. I will only cite the inference from the above ancient data in Corn. a-Lapide, as most instructive regarding the grounds on which age after age the chief abominations of the church of Rome have been introduced: Recte ergo ex hac adoratione sceptri Josephi Patres Concilii Niceni II. probant adorationem et cultum imaginum, eumque non in imagine hrere, sed ad prototypum suum referri et transire docent. The real question with regard to the passage is confined within very narrow limits. The same Hebrew word signifies a staff, or a bed, according as it is pointed or . And, as there are no points in the ancient Heb. text, it is an open question, which meaning we are to take. The LXX have taken , though as Jerome notices, in loc., they have rendered the same word in Gen 48:2, two verses after. Our E. V. has taken this latter: And Israel bowed himself upon the beds head. And so almost all the moderns agree in taking it. Stuart, it is true, has argued at some length for the meaning staff, on the ground that the eastern beds have no head properly so called, being merely a carpet or rug spread on the ground. But he has in his mind in thus objecting, a bedstead, not a bed. The head of a bed, be it where or what it may, is that part of it where the persons head lies: and Delitzsch has made it probable from the Heb. verb, , se prostravit, that Jacob turned himself in his bed so as to lay his face to the pillow: cf. Isa 38:2.

[63] Augustine, Bp. of Hippo, 395-430

If the staff is to be taken, then it must be his own, not Josephs staff, which is indicated, and the gesture might have had a meaning correspondent to the thought in Gen 32:10, : viz. the recognition of that God who had supported him through life, and declaration of his having done with all human supports. On the whole, see Suicer, vol. ii. p. 858. It is due to the better R.-C. Commentators, such as Estius and Justiniani, to say, that no such inference as that cited above is to be found in them.

Some have expressed surprise that no mention is made of the far more important blessings of the twelve sons of Jacob in Genesis 49; and conjectures have even been made to amend the text: e. g. that of Bhme, : but both without reason. Delitzsch says well, He plucks, so to speak, only the flowers which stand by his way, and leaves the whole meadow-full to his readers).

Fuente: The Greek Testament

Heb 11:21. , when dying) near death; Gen 47:29.- , the sons of Joseph) He also blessed his own sons, Genesis 49, and divided the land of Canaan among them, as if it had been already in their possession; but the blessing of the sons of Joseph, on both of whom he laid his hands, had many things extraordinary; for he knew his own sons long ago; whereas he could not distinguish the sons of Joseph by sight, and yet he distinguished them by faith, Gen 48:10; and, from being grand-children, he declared them to be his sons, when he had transferred the right of primogeniture to Joseph, and had adopted his two children.- ) and worshipped the Lord; Gen 47:31. The apostle has respect to that very thing which Moses mentioned as having been done by Israel, when the oath of Joseph gave him the assurance that he would be buried in the Land of Promise; comp. Heb 11:22 : whence the mind and body of the godly old man were raised.- ) So plainly the LXX., in the passage quoted above, on the top of his staff. They read for that which is read in the Hebrew , , of the bed; as we find it also in the Chaldee Paraphrast, Aquila, and Symmachus. Jacobs bed is also mentioned immediately after, Gen 48:2; Gen 49:33; and yet we may suppose that even then Jacob had a staff at his hand, for that is usual in the case of weak old men. Hombergkius compares Homer, who brings in his heroes speaking, and commonly uses the expression, , leaning on his staff or sceptre; but the same individual afterwards translates the word , bent himself, which weakens the sense. Moses does not mention Jacob speaking, much less standing, during that act of worship. There was greater reason for Moses mentioning both the bed and the head of the bed, than for his mentioning the rod and the top of the rod. For in like manner, in 1Ki 1:47, King David worshipped on his bed: and Jacob, having slightly changed that position of body in which, reclining, he had received the oath of Joseph, sworn on his thigh [Gen 47:29], and having turned his face from the other part of the bed and towards the top, where the bolster is ( , the top of a mountain, of a wall, etc.), seems on his knees, and with collected strength to have worshipped, as in Gen 48:2. However he might on the bed itself support his side or arm with a staff. Thus some writers of both the Old and New Testament are accustomed to supply what has been omitted by others, and, as opportunity offers, to insert some things from the tradition of their ancestors, which were not much known in the course of ages.-Surenhusius. Whether the apostle knew, from divine or human evidence, that the circumstance concerning the staff also was true, or considered that it made no difference in the main facts, he rightly retains the reading of the LXX., as afterwards at Heb 11:23.

Fuente: Gnomon of the New Testament

, .

, 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.

, singulos filiorum, for or , each or both. Utrumque. Syr., , every one. Both the sons of Joseph distinctly.

. Vulg. Lat., et adoravit fastigium virgae ejus, he adored the top of his rod. Leaving out the preposition , on, it corrupts the sense, and forceth the meaning of the words to be, of Josephs 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, 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.

Heb 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, Gen 47:31, And Israel bowed himself upon the beds head. To which is added, that after these things Joseph brought his children unto him, Gen 48:1.

From Gen 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 beds 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 Hos 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, Gen 47:29; Gen 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, Gen 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, Gen 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, ;

that is, And Israel bowed himself upon the beds head. This the Septuagint renders by, , 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 , 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 beds head; that is, by bowing down unto him. And so 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 Josephs 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 , on or upon, which must include leaning on,or some word of the same importance; and,

(2.) By rendering by ejus, and referring it to Joseph; whereas it is often used for , 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 fathers 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, Gen 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 , 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, , 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 beds 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, 1Ki 1:47, , And the king bowed himself on his bed; that is, he bowed down towards the beds head in his great weakness, so to adore and worship God. And Jacobs 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, Psa 119:62.

Fuente: An Exposition of the Epistle to the Hebrews

Brother Jacob

“By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.” Heb 11:21

Jacob was a believer, a man of true faith. He is held before us by the Spirit of God as an example of faith. He had great weaknesses, great faults, and great failures, as all believers do. Yet, Jacob was a man who believed God. He was a prince with God, a man chosen in eternal love, washed in the blood of Christ, robed in his perfect righteousness, born of the Spirit. Jacob was one of us.

Jacobs Life

Above all the other patriarchs, Jacobs life was marked with trials and temptations; and he therefore furnishes us with many illustrious testimonies of faith.

The life of faith is not like the shining of the sun on a calm and clear day, meeting with no resistance from the atmosphere. Rather it is like the sun rising on a foggy morning, its rays struggling to pierce through and dispel the opposing mists.

Jacob lived by faith, but in the exercise of faith he encountered many struggles. His was an uphill struggle from beginning to end. In spite of all his faults and failings, Jacob dearly prized his interest in the everlasting covenant. He trusted God and highly esteemed his promises. He believed and cherished his Redeemer.

We all are as full of error as Jacob. We are all like Jacob, if we are born of God, a people with two warring natures. But that which is most prominent about this man Jacob is this factHe believed God. He valued the birthright Esau despised. Jacob esteemed Christ and his salvation of greater value than anything else. He coveted the promises of Gods free, covenant grace in Christ. He chose the Lord to be his God (Gen 28:21). Though he was terrified at Esau, nevertheless, he sought the Lord, pleaded his promises, and obtained the answer of peace (Gen 32:12). Though he cringed at the feet of his brother, he prevailed as a prince with God (Gen 32:28). Like his fathers Abraham and Isaac, by faith he sojourned in the land of promise, as in a strange country, dwelling in tents (Heb 11:9).

Jacobs Maturity

Like all believers, Jacob grew in grace. During the closing days of his life, His faith was brightest. When he gave permission for Benjamin to accompany his brothers on their second trip to Egypt, he said, God almighty (or God the Sufficient One) give you mercy before the man (Gen 43:14). He rested his soul on his God. It is delightful to see the conduct of this man, this believing sinner, when he was brought before Pharaoh, ruler of the greatest empire of the world. Instead of groveling before him, we are told, Jacob blessed Pharaoh (Gen 47:7). He acted as a child of the King of kings (Heb 7:7). He carried himself with dignity as the ambassador of the Most High God.

Jacobs Deathbed

When he was dying, this old believer blessed his sons, leaving them a rich, rich heritage by faith. Jacobs benediction upon his sons was a great act of faith (Gen 48:8-20). We can learn much from its circumstances.

Jacob exercised faith in his old age and in the immediate prospect of death (Gen 47:29; Gen 48:21). In spite of all his trials and conflicts, the weaknesses and discomfort of old age he was vigorous and firm in faith, believing God with his dying breath. His natural decay did not cause any abatement in his spiritual strength.

In his blessing upon Joseph and his sons Jacob solemnly recognized, pleaded, and asserted the covenant made with Abraham (Gen 48:15). And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk. This is the very core and essence of faith. Faith lays hold of Gods covenant (2Sa 23:1-5), and draws strength from it (Rom 8:28; 1Co 3:21; 1Co 3:23; 2Co 4:15). Faith walks in the light of Gods everlasting covenant of grace as the foundation of all blessedness (Eph 1:3). It is the charter of our heavenly inheritance. It is the guarantee and security of our eternal glory.

A clear, firm view of Christ and the covenant of Gods grace in him secures the hearts of dying saints and gives them a peaceful end, and a God-honoring exit from this world of suffering and sin (2Sa 23:1-5). Jacob declared that all temporal, as well as spiritual mercies were his by virtue of the covenant. — The God which fed me all my life long unto this day (Gen 48:15). John Owen, wrote, 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.

Jacob never forgot Gods mercy to him in redemption, calling Christ, The Angel which redeemed me from all evil (Gen 48:16). His faith was in Christ, the Son of God, the Angel of the Covenant (Gen 32:24-30), who redeemed him. In his old age Jacobs hands were guided wittingly, understandingly, so that he blessed the sons of Joseph and pronounced their future according to the purpose of God (Gen 48:14; Gen 48:16-18). He desired the blessings of Gods grace in Christ for his sons rather than the wealth of Egypt. Even in his dying hour, when the will of his most favored relative crossed the will of God, the old man wisely taught Joseph to yet submit to the will of God (Gen 48:18-19). Jacob understood, at this stage of life, that obedience to God was the great thing. He had heard from God (Rom 10:17). He believed God. And he submitted to God.

Fuente: Discovering Christ In Selected Books of the Bible

faith: Gen 48:5-22

and worshipped: Gen 47:31

Reciprocal: Gen 30:24 – And she Gen 48:9 – bless them Gen 48:15 – blessed Num 6:23 – General 1Ki 1:47 – bowed Act 7:15 – died Heb 7:7 – the less Heb 9:14 – the living

Fuente: The Treasury of Scripture Knowledge

Heb 11:21. Jacob was another patriarch and could speak by the Lord’s instruct ion. The favorable predictions he made for Joseph’s sons are re- corded in Genesis 48.

Fuente: Combined Bible Commentary

Heb 11:21. By faith Jacob, when dying, blessed each of the sons of Joseph. The dying acts of the two patriarchs are connected together as worshippers (Gen 47:31).

He worshipped on the top of his staff. The history explains this allusion. Jacob had arranged with his son for his own burial in the distant land of Canaan (itself an act of faith), recognising in Canaan the future home of his posterity. When Joseph had given the promise, Jacob showed the energy of his faith by the energy of his thankfulness. Though dying, he rose in his bed, leaned on his staff (the staff, perhaps, of which he spoke long before, Gen 32:10), and bowed in worship (this is the meaning of the Hebrew, Gen 48:2) to the God who had now fulfilled all his desires. The same word (written staff) means, with other vowel pointing, bed; and, as the older Hebrew text had no vowel points, the Septuagint has one rendering and the English version of the Old Testament another. The writer adopts the version of the Septuagint. If the English version be retained, it means that he worshipped, leaning on (with his face towards) the bed. (See Isa 38:2.)

Fuente: A Popular Commentary on the New Testament

Observe here, in dying Jacob, the frame and carriage of holy men in their dying and seasons, to bless their children, and worship their God. Jacob blessed Joseph and his two sons, laying hold on the covenant made with Abraham. It is no small privilege to be born of parents taken into visible covenant with God, and no small comfort, when God comes to take away such parents form us, to have the benefit of their blessings and prayers. Jacob, when dying, blessed both the sons of Joseph; and as he blessed them, so he worshipped God with religious worship, and in a devout manner, leaning upon the top of his staff.

Learn hence, That our addresses to God ought to be exceedingly reverent, both as to the frame of our souls, and also to the gesture of our bodies; we cannot always be affectionate in prayer, for affection depends upon the vigorous motions of the bodily spirits; but we should always be reverent and serious in prayer, otherwise it is no worship.

Learn farther, That where faith gives a willing mind, bodily infirmities shall be no let and hinderance from duty.

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 21

Hebrews 11:21; Genesis 47:31. The word translated bed in our version of Genesis, is rendered by a word signifying staff in the Septuagint. See Hebrews 10:5, and note.

Fuente: Abbott’s Illustrated New Testament

11:21 {9} By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff.

(9) Jacob.

Fuente: Geneva Bible Notes