Jacob's Faith

_VERSE 21._By faith Jacob when he was dying, blessed both the sons of Joseph, and worshipped on the end of his staff.

In these words the Holy Ghost lays down the notable and worthy example of Jacobs faith: which is here commended by two actions; First, his blessing of the two sons of Joseph: Secondly, his adoring or worshipping of God. In the first action, consider these points: 1. The blessing itself: 2. The circumstances belonging to the same; As 1. the time when Jacob blessed them, that is, when he was dying: secondly, by what means did he bless them, namely, by faith: thirdly, the parties blessed; Ephraim and Manasses. Of these in order.

First, for the blessing: Of this kind of blessing, we entreated in the former verse, in the example of Isaacs faith; and therefore need not now repeat the same. Only this we must remember, that this blessing of Jacob is not the common or ordinary blessing of a Father, but the extraordinary blessing of an holy Patriarch and Prophet of God. The blessing itself stands in three things: 1. Jacob makes the sons of Joseph his own sons, adopting them and taking them into his family. And this is the meaning of those words in Genesis, where Jacob says as he is blessing them, Let my name be named upon them, and the name of my Fathers, Abraham and Isaac; Genesis 48.16, that is, they shall be received into my family, and be my children, called after my name.

2. He gives them two portions in the Land of Canaan: for Jacob was made an instrument of God, by way of prophecy to distinguish and divide the Land of Canaan among his children.

3. He does as a Prophet, by the spirit of prophecy, foretell the condition and estate of Ephraim and Manasses in their posterity; to wit, that they should be great Nations, and of them should come two great people: in these three things does Jacobs blessing consist.

Out of this blessing of Jacob, we learn two things: First, that God alloweth this liberty to a master of a family, to adopt and choose for the upholding of his house a child or children, in the want of issue from his own body. For here old Jacob for the continuance of his posterity, and the enlarging of the Church of God, adopts his sons sons into his own family, to be his own sons: And this he does by faith. And therefore a Lord and Master in his family may do the like: but yet with this caveat; he must ever take heed that in this adopting he do not unjustly hinder his own issue or kindred.

Again, whereas Jacob blesses these two sons of Joseph, by foretelling the particular estate of their posterity, for their portion in the Land of Canaan; here we learn, that in many things God doth vouchsafe to reveal his will and counsel in a special manner unto them that be his children: As, in this place he revealeth unto Jacob the particular estate of the two sons of Joseph. In like manner, when God was to destroy the Sodomites; Shall I hide (saith the Lord) from Abraham that thing which I do, seeing that Abraham shall be indeed a mighty Nation? for, I know him that he will command his sons and his household after him, that they keep the way of the Lord. And the Prophet Amos says; Surely the Lord will do nothing, but he revealeth his secrets to his servants the Prophets. So saith our Saviour Christ to his Disciples, Ye are my friends; and he giveth a reason, because (saith he) I have revealed unto you all that I have heard of my Father, John 15.15. So that those which are (in Christ) the friends of God, they shall in a particular and special manner know those things which God will not reveal unto others. And look as this is here verified to Jacob in a special manner, so it is true generally in all Gods servants and children; he revealeth some particular things unto them, more than he doth unto others. For, besides that general knowledge which they have in his word, he reveals particularly unto them the knowledge of their own election, of their justification, sanctification, and glorification to come: though not by way of prophecy, yet by the working of his spirit in the ministry and meditation of his word. And thus much of the blessing. Now follow the Circumstances.

The first Circumstance to be considered, is the time when Jacob blessed the two sons of Joseph; noted in these words, when he was dying: that is, being ready to die, not in the act of dying.

In this circumstance we may learn two special duties: one for masters of families; the other for the Ministers of Gods word: for, here Jacob bears the person not only of a Father, but of a Prophet. First, Masters of families are here taught to set in order their houses and families whereof they have charge, before they die: for, Jacob having a great charge, and many children; calls for the sons of Joseph, Ephraim, and Manasses, before his death, and makes them his own, to perfect his family.

Quest. How (will some ask) must a man set his house in order when he dies. Answer. By doing two things after Jacobs example: for, first, he disposes of his temporal things, and distributes of his temporal inheritance in the Land of Canaan. Secondly, he gives them charge of some duties concerning himself and some others, especially concerning religion and Gods worship, and then he dies; as it is said, When he had made an end of giving charge unto his sons, he plucked up his feet into his bed, and gave up the ghost. Genesis 49.33: So likewise Masters of families, they must set their houses in order by the like two duties: 1. By a due disposing of their temporal goods and possessions: and 2. by giving exhortation and charge unto their children and family, concerning the worship of GOD, and the practice of true Religion. This (as we may also read, 1 Kings 2,) was the practice of good King David: when he was about to die, and as he says, to go the way of all flesh, he calls for Solomon his son, and makes him King in his stead, and gives him a most notable charge concerning Gods worship, Verse 3; read the place: it is worth the marking. So the Prophet Isaiah, when he comes to Hezekiah from the Lord, he aims at these two: and bids him set his house in order, for he must die and not live: Isaiah 38.1: and so ought every Master of a family, after their example, both learn and practice these two duties.

Secondly, Gods Ministers must hence learn their duty: for, Jacob was a notable Minister and Prophet in Gods Church, which was then in his family. Jacob he blesses the sons of Joseph, that he might receive them into his family, and into the covenant; that so he might continue and preserve the Church of God after his death: for, look as Isaac his Father did call him into the covenant, and blessed him; so deals he with the two sons of Joseph. And accordingly every Minister of GOD, in his place, ought to have special care to convey and derive true religion, and the Gospel of Christ from hand to hand, so much as they can while they live; that so after their death it may be published and maintained. In the new testament we have a worthy commandment for this purpose; Saint Paul having instructed and taught Timothy in the ways of godliness and religion, charges him, that what things he had heard and learned of him, the same he should deliver to faithful men, which should be able to teach other also: that so Gods Gospel and religion going on from hand to hand, and from person to person, might increase from time to time. Saint Peters practice herein, was notable, 2 Peter 1.15, I will endeavour therefore always, that ye may be able to have remembrance of the things of God after my departure: having professed before; that while he lived he would stir them up, by putting them in remembrance, verse 13. And in like sort, all Gods faithful ministers must do their whole endeavour before they die; that the Gospel may be preached when they are gone.

Second Circumstance. By what means did Jacob bless the two sons of Joseph? Answer. By faith in the promises of God; so the text says, By faith Jacob blessed the two sons of Joseph. And if we consider the matter well, we shall see it was a notable faith: for, he was now a poor pilgrim in Egypt, and yet by faith gives them portions in the Land of Canaan.

Quest. Why (will some say) did he not keep himself in the Land of Canaan?

Answer. Jacob indeed dwelt there for a time, but yet as a sojourner, having no more liberties than he bought for himself; no not so much as water for his camels, or a place to bury the dead: and besides, he was driven out of this his own Land by famine, and was fain to fly into Egypt for food and sustenance; and there to live as a poor pilgrim and stranger, forth of his own country. And yet for all this extremity (as though he had been some mighty potentate of the world, or some Emperor) he makes his Will, and bequeaths unto his children the Land of Canaan, allotting to every one his part and portion; which must needs be a work of a notable faith, wonderfully apprehending and applying the promise of God.

In his example we are taught a notable duty in the matter of our salvation: When as any of us (by reason of the rigorous temptation of sin and Satan, and by their assaults) shall seem to ourselves to be (as it were) thrust out of our inheritance in the heavenly Canaan, what must we do? We must not despair; but even then set before our eyes, and call to remembrance the promises of God made unto us in Christ, concerning life everlasting: and thereon we must rest and stay ourselves. Then let temptations assault us, and drive us whither they can: still we must hold fast the promise with both hands of faith; and above hope, by faith appoint and design unto ourselves, a part and portion in the kingdom of heaven. And so doing, we shall be true Israelites, and true followers of this faithful Patriarch; who by faith (beyond all likelihood) allots the Land of Canaan to his posterity.

Third Circumstance. The parties whom he blessed; namely, the two sons of Joseph, Manasses and Ephraim. Hereof we may read at large, Genesis 48.8, 9, etc. where among many things, observe this one: Joseph brings his two sons, Manasses and Ephraim, unto Jacob his father, that he might bless them, as he lay on his bed. Now, Josephs mind was, that Manasses (the elder) should have the chiefest blessing; and therefore, he set Manasses at Jacobs right hand, and Ephraim (the younger) at his left: But Jacob being to bless them, lays his hands across, putting his right hand on Ephraims head, and the left on the head of Manasses; whereby, he gave the birthright (which was a principal prerogative) unto Ephraim, contrary to Josephs desire. Unto Manasses he gave a blessing also, but far inferior to Ephraims. Now, here we may not think, that Jacob did this upon any fond affection (as parents oftentimes do, because they love one child better than another) but he did it after a special manner; by the direction and instinct of Gods spirit, which so appointed it: For, when Jacob blessed them, he knew not (of his own knowledge, by the benefit of his senses) which was Ephraim, and which Manasses. Again, look as Jacob gave the blessings at this time, the principal unto Ephraim, and the lesser to Manasses; so afterward they came to pass: For (as we may read) the tribe of Ephraim was far more populous, and more glorious than the tribe of Manasses. And therefore, in the books of the Prophets (Hosea 4.16. and 5.9. and 6.4, etc.) we shall find that the name of Ephraim is given to all the ten tribes; and they are called by that name, because it was the most noble tribe of all, and the most valiant, and (as it were) the shelter of all the rest. Yea further, of this tribe came (1 Chronicles 7.27.) Joshua, that noble captain; and (1 Kings 11.26.) Jeroboam, and many other mighty Kings of Israel.

Where we may learn, that God is the disposer of honors and dignities in this world; he gives these to whom he will, to some more, and to some less, as pleases him: yea sometime he raises up men of base and low degree, to great dignity; as David says, Psalm 113.7, He raiseth the needy out of the dust, and lifteth the poor out of the dung. Now, whence comes this? Is their learning, their great strength, their beauty, or wonderful skill, and knowledge, the cause of their preferment? or the wealth of their parents, or anything in them? No surely: If we speak of the first cause, we see in this example, that the preferment of Ephraim above Manasses, was for no cause in Ephraim; for, what was in Ephraim, that was not in Manasses, when Jacob blessed them? Surely nothing: for, he was but a child as the other was, and a younger child also; but he was preferred by reason of God's good will towards him. And so it is with all those that are advanced to preferment in this world. Wherefore, seeing honor and dignity cometh not from themselves, or anything in them; therefore they must not ascribe it to their own wit, learning, strength, or friends; but wholly to the gift of God, as the first cause: and so must labor to use it to the honor of him that only gives it, of his good pleasure; else they sacrifice to their own net: Habakkuk 1.16.

Question. Why does the Holy Ghost in this place put Joseph's name down, who was not blessed? and conceal the names of the two children that were blessed? Answer. If we read the History in Genesis, we shall see the reason hereof. For, when Joseph heard that his Father Jacob was sick; though he was a mighty Prince and a noble Potentate among the Egyptians, and his Father but a poor Pilgrim: yet he comes to his sick Father before his death, and brings his two sons with him, to have his Father to bless them before he died; and therefore the Holy Ghost here names Joseph to show unto us what respect he had of his Father's blessing: he made more account thereof, and did more esteem it, that so he might have his sons within the covenant, than of all the Kingdoms in the world; and therefore he brings them both to his Father to be blessed a little before his death.

Now look what mind and affection Joseph bears, the same should be in every one of us. Whatsoever our estate be, whether honorable, or base, and mean; we must with Joseph esteem more of God's covenant, and to be members of God's Church, than of all the honor in the world besides; and we must esteem our places and preferments that we have, or our children may have, to be nothing in comparison of the blessing of God, and his favor. Yea, we must choose with Joseph rather to leave our honors and dignities for a time, or (if it were) for ever; than to lose the blessing of God's grace: and blessed shall those Fathers be with Joseph, who had rather have their children blessed of God, than advanced in the world. The second action of Jacob's faith, is in these words; And worshipped on the end of his staff: and it is a notable work for the commendation of his faith. But before we come unto it, there are certain questions which may profitably be considered: As first, for the translation; how the words should be read. The Papists read them thus: And adored the top of his Rod; that is (say they) the top of Joseph's Scepter who came to visit him. From whence they would gather and ground their abominable Idolatry, in the Adoration of creatures, and namely of Holy things, as Crucifix, Relics, Images, as also of God at and before such holy things. But we must know that their translation is false and erroneous, and cannot be justified, howsoever they may bring some men's witness and testimony for the same. For in reading it thus, and adored the top of his Rod; they leave out a substantial word of the text, to wit, this word upon; whereby they corrupt the Text, and deprave the meaning of the Holy Ghost.

Again, their observation and collection hence, is most abominable: for, to worship an Image or other holy thing, or God himself in or at the same, is flatly forbidden in the second Commandment, Thou shalt not make to thyself any graven Image, etc. Thou shalt not bow down to them.

But our Translation in this place is true and right, according to the words of the Text, and the meaning of the Holy Ghost, That he worshipped upon the end of his staff.

Yet further, there may be a question moved about the words: for, if we read the History in Genesis, it is there said, that Jacob worshipped towards the end or top of his bed. Genesis, 47.

Now, there is great difference between these two, To worship on the top of his staff: and on the top of his bed.

How therefore can they stand together? Answer. They may stand well together, and be both true; for when Jacob was about to give up the Ghost, and was ready to die, he raised up himself upon his pillow towards the bed's head, and thereon rested his body. Now, because his body was weak and feeble, he stayed himself also upon his staff: and thus comparing the places together, we see there is no repugnancy in them. Again, this we must know, that the same sentence of Scripture may be diversely read in diverse places of Scripture, without any impeachment to the truth, certainty, or perfection of Scripture: for, when the Holy Ghost speaketh the same thing often, yet in different terms (as in this place) the diversity of words does enlarge or open the sense and meaning, but no way corrupt or deprave the same. And thus much for the words.

Now to come to the fact itself: in Jacob's worship, three circumstances are to be considered: 1. The occasion: 2. The time: 3. The manner of it.

The occasion of Jacob's worship here spoken of (as we may read, Genesis 47) was this: when the time drew near that Jacob must die, he called for his son Joseph, and charges him deeply, That he should not bury him in Egypt when he was dead, but that he should carry him thence, and bury him in the burial of his Fathers; Joseph consents unto his Father's request: and yet Jacob for certainty makes him to swear that he shall do so, and Joseph swore unto him. Now upon this issue that Jacob had with Joseph, the Text says, That Israel worshipped towards the bed's head: that is, he praised God, and gave thanks unto him for this benefit that he should be buried with his Fathers, Abraham, and Isaac. And yet this benefit did not so much concern himself as his children: for, the carrying of his bones thither, was to be a token and pledge, and a certain assurance unto them, that the Land of Canaan should be theirs, and that God would bring them thither again.

In this circumstance, observe a notable duty belonging unto Fathers and Masters of families: they must in their lifetime have care of their posterity, and use all means to help them, and benefit them in the faith; not only while they are alive, but also after they are dead, after the example of this holy Patriarch: and when they have obtained this benefit for them, they must be glad in their hearts and rejoice, and thereupon take occasion to praise the Lord, as Jacob did in this place.

2. Circumstance. The manner how he worshipped: Which is set down in these words; on the end of his staff. This circumstance is worth the marking: for, good Jacob, by reason of the weakness of his body and old age, was not able to come forth of his bed, and kneel down or prostrate himself; but raises himself up upon his pillow towards his bed's head: and by reason of feebleness being not yet able to sit upright, he leans and bears himself upon his staff.

Here we learn, that we must not only worship God with our souls and hearts, but with our bodies also: for God has created both, and therefore will be worshipped in both, 1 Corinthians 6 verse 20. Old Jacob might have excused himself, that by reason of the weakness of his body, he was not able to adore God with any bodily reverence: but yet we see he leans upon his staff; and so, making supply to his bodily weakness, adores God with his body.

Question. In what kind of gesture then must we worship God, with our bodies?

Answer. The word of God does not prescribe any, by way of limitation. For, sometimes our Savior Christ prayed kneeling, Luke chapter 21 verse 41: sometimes groveling; Matthew chapter 26 verse 59; sometime standing; John chapter 11 verse 41: as also did the Apostles. And the Scripture approves the Publican, who stood afar off and prayed, Luke chapter 18 verse 13. Elias also; 1 Kings, chapter 18 verse 42, is said to pray with his head between his legs; so that we have no certain form prescribed us: only this, we must use that gesture which may best set forth and declare our humble heart, and holy affection unto God.

Here then is confuted an opinion of those, which think that a man may worship God with his heart, and yet worship images with his body; that he may be present at idolatrous worship, yet keep his heart unto God. But Jacob's behavior, in this place, does both confute and condemn them: for, he thought his body as due to God, as his soul; and therefore worshipped God with both.

3. Circumstance: The time when he worshipped God thus; namely, when he was dying, even then he worshipped God. In this circumstance we may note diverse things.

First, here behold the bad practice of the world; for, many men when they are dying, nowadays, are so far from following Jacob's example in worshipping and praising God; that then they are fain to call for men to teach them how they should worship God: having spent the former part of their life carelessly, in regard of their souls; following worldly profits and pleasures, never thinking of their duty to God, till they die. But what a fearful course is this, that men should thus brutishly go on from day to day, not knowing how to worship God? Well, all such as love their own souls, and would be like to godly Jacob; or (as our Savior Christ said to Nathanael) would be true Israelites, John 1.47, the natural sons of old Israel indeed; they must have care so to live in this world, that they may worship God when they die: and therefore they must not defer, but learn betimes the knowledge and fear of God; that when death comes, they may be able to show forth, and practice the same. It is a lamentable thing, to consider how the devil bewitches men's hearts, so as they live in the world, as though they should never go out of it; never caring for religion till the day of death come upon them; and then it is too late to learn. But this is to follow Esau, and not Jacob; who is therefore condemned by the Holy Ghost.

2 Again, in this that Jacob worshipped God at his death, we learn this; That as men live, so they die, for the most part: Jacob was brought up in God's worship, and therein lived all his life long; and look as he lived so he died: for, when he died, he worshipped God, resting his body on the end of his staff. This same truth is verified now, and shall be for ever; let a man worship God through the course of his life, and when he dies he shall be able to worship and praise God. On the other side (take notice of it) he that lives in covetousness, in profaneness, in fornication, and wantonness; for the most part so dies: Come to a covetous man at his death, and talk with him, and you shall find nothing in him ordinarily, but raving, and talking about his bargains, his bills, and indentures, and other worldly things. And so we may say of other lewd livers; look what mind they had while they were living, and that shall you find most in their mouths while they are dying: which shows plainly, that as men live, so they die.

But some will say, that oftentimes the godly man raves and speaks lewdly, and (it may be) profanely, before his death? Answer. It is true indeed: the best man is not freed from any kind of bodily sickness, but is subject to them, as well as the wicked; as, to burning fevers, and such like: by the violence and rage of which diseases, they are often driven to rave, to speak fondly, and sometimes lewdly; yea (it may be) profanely. But what is that to the purpose? For though a godly man (for the time of his fit) cannot express the grace of his heart, but rather the corruption of his nature; yet when he has recovered himself, he is sorry for the same, and is then ready and willing to praise God with all his heart. So that if we would die well, as Jacob did, praising God, then let us lead our lives as he did; namely, by faith, and the direction of his word and promises. Then come death when it will, and how it will, we may indeed be sore assaulted by sickness and temptation; but yet we shall never be overcome: for, God is faithful that has promised an issue to his children in temptation, 1 Corinthians 10:13.

Lastly, whereas Jacob worshipped God at his death: Here we learn, that sound zeal will never decay. Many men have zeal indeed, but it comes only from the strength and soundness of their bodily constitution: and look, as strength decays, so does that kind of zeal. But sound zeal will not decay and weaken with the body; but (as David says of the righteous, Psalm 92:13, 15) will flourish like a palm tree, and grow like a Cedar in Lebanon, it shall still bring forth fruit in a man's age, and flourish. This we see, was true in Jacob; for, though he were old, and feeble with sickness, yet he showed forth sound zeal in his heart, at the hour of his death. Even so will it be with us, that profess religion; if zeal be sound in our hearts, it will show itself: and the older we are, the more fruits of grace we shall bring forth; and then show forth more true zeal, than in younger years. For, though bodily strength decay, yet sound zeal will never decay: but when strength fails, then will zeal flourish (if it be sound) like to the palm tree, which will bud and sprout, though the roots of it be cut off. Wherefore, if we would show forth zeal in our age, we must get soundness of it in our youth; for that will put forth itself in the time of death. And thus much of Jacob's example.

Verse 21. By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.

In these words the Holy Spirit records the remarkable example of Jacob's faith, commended here through two actions: first, his blessing of Joseph's two sons; second, his worshiping of God. In the first action, consider these points: first, the blessing itself; second, the circumstances surrounding it — including the time when Jacob blessed them (that is, 'when he was dying'), the means by which he blessed them (namely, by faith), and the parties he blessed (Ephraim and Manasseh). These will be treated in order.

First, regarding the blessing: this kind of blessing was already discussed in the previous verse in the example of Isaac's faith, so it does not need repeating here. Only this must be noted: this blessing of Jacob is not the ordinary blessing of a father, but the extraordinary blessing of a holy patriarch and prophet of God. The blessing itself consists of three elements. First, Jacob adopted Joseph's sons as his own, taking them into his family. This is the meaning of the words in Genesis where Jacob says during the blessing: 'May my name be named on them, and the names of my fathers Abraham and Isaac' (Genesis 48:16) — that is, they shall be received into my family, be my children, and be called by my name.

Second, he gave them two portions in the land of Canaan, for God used Jacob as His instrument to distinguish and divide Canaan prophetically among his children.

Third, as a prophet, by the spirit of prophecy, Jacob foretold the future circumstances of Ephraim and Manasseh — specifically, that they would become great nations and that two great peoples would come from them. These three elements make up Jacob's blessing.

From this blessing of Jacob we learn two things. First, God permits the head of a household to adopt a child or children to carry on his family when he has no children of his own body. Here old Jacob, for the continuation of his family and the growth of God's church, adopted his grandsons into his own household as his sons — and he did this by faith. A head of household may do the same — but with this caution: in adopting, he must be careful not to unjustly deprive his own natural heirs or relatives.

Furthermore, in Jacob's blessing of Joseph's two sons by foretelling the specific circumstances of their descendants and their portions in Canaan, we learn that God graciously reveals His will and purpose in a special way to those who are His children. Here He revealed to Jacob the particular future of Joseph's two sons. In the same way, when God was about to destroy Sodom, He said: 'Shall I hide from Abraham what I am about to do, since Abraham will surely become a great and mighty nation? For I have chosen him, so that he may command his children and his household after him to keep the way of the Lord.' The prophet Amos says: 'Surely the Lord God does nothing unless He reveals His secret counsel to His servants the prophets.' Our Savior Christ said to His disciples: 'You are My friends,' and He gave the reason: 'because I have made known to you all things that I have heard from My Father' (John 15:15). Those who are, in Christ, the friends of God will in a specific and special way know things that God does not reveal to others. Just as this was verified in Jacob in a particular way, it is also true in general for all of God's servants and children — He reveals particular things to them that He does not reveal to others. Beyond the general knowledge they have from His word, He reveals to them personally the knowledge of their election, their justification, sanctification, and coming glorification — not by way of prophecy, but through the working of His Spirit in the ministry and meditation of His word. That is enough on the blessing. Now follow the circumstances.

The first circumstance to consider is the time when Jacob blessed Joseph's two sons, noted in the words 'when he was dying' — that is, when he was about to die and near death, not in the actual moment of dying.

In this circumstance we can learn two specific duties: one for heads of families, the other for ministers of God's word — for Jacob here represents not only a father but a prophet. First, heads of families are taught to put their households in order before they die. Jacob, having a large household and many children, called for Joseph's sons Ephraim and Manasseh before his death and made them his own, to complete his family.

Question: how should a person put his house in order when he is dying? Answer: by doing two things following Jacob's example. First, he arranged his temporal affairs and distributed his earthly inheritance — the portions of the land of Canaan. Second, he gave his children specific instructions regarding certain duties, especially regarding religion and the worship of God — and then he died, as the text says: 'When Jacob finished commanding his sons, he drew his feet into the bed and breathed his last' (Genesis 49:33). In the same way, heads of families must put their houses in order through these two duties: first, by properly arranging their earthly goods and possessions; second, by giving instruction and charge to their children and household concerning the worship of God and the practice of true religion. This was also the practice of good King David, as we can read in 1 Kings 2. When he was about to die — as he said, 'to go the way of all the earth' — he called for his son Solomon, appointed him as king in his place, and gave him a most important charge concerning God's worship (verse 3). Read the passage — it is well worth careful attention. The prophet Isaiah, when he came to Hezekiah from the Lord, directed him to do the same two things: 'Set your house in order, for you will die and not live' (Isaiah 38:1). Every head of a family should learn and practice both duties after their example.

Second, God's ministers must learn their duty from this example. Jacob was a significant minister and prophet in God's church, which at that time existed within his household. By blessing Joseph's sons he received them into his family and into the covenant, thereby continuing and preserving God's church after his death. Just as his father Isaac had called him into the covenant and blessed him, so Jacob did for Joseph's two sons. Every minister of God in his role should therefore take special care to pass on true religion and the Gospel of Christ from person to person as much as possible during his lifetime, so that it may be proclaimed and maintained after his death. Paul gave a clear instruction for this purpose in the New Testament. Having taught and trained Timothy in godliness and religion, he charged him that 'the things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also' — so that God's Gospel and religion, passed from hand to hand and from person to person, would continue to grow. Peter's practice in this area was also exemplary. In 2 Peter 1:15 he wrote: 'I will also be diligent that at any time after my departure you will be able to call these things to mind' — having said just before (verse 13) that while he lived he would stir them up by reminding them. In the same way, all of God's faithful ministers must give their full effort before they die to ensure the Gospel will be preached when they are gone.

Second circumstance: by what means did Jacob bless Joseph's two sons? Answer: by faith in the promises of God — as the text says: 'By faith Jacob blessed both the sons of Joseph.' When we consider the matter carefully, we see it was a remarkable faith. He was a poor pilgrim in Egypt, and yet by faith he assigned them portions in the land of Canaan.

Question: why had he not remained in the land of Canaan?

Answer: Jacob did live there for a time, but only as a foreigner with no more rights than he had purchased for himself — not even water for his camels or a place to bury his dead. Beyond that, he had been driven out of his own land by famine and had to flee to Egypt for food and survival, living there as a poor pilgrim and stranger far from home. And yet in the midst of this extreme situation — as though he were some great ruler or emperor — he composed his will and bequeathed the land of Canaan to his children, assigning each his own portion. This was unmistakably an act of remarkable faith, taking hold of and applying God's promise in the most extraordinary way.

His example teaches us an important duty in the matter of our salvation. When any of us — through the fierce assault of sin and Satan — feels as though we have been driven out of our inheritance in the heavenly Canaan, what should we do? We must not despair. Instead, we must set before our eyes and call to mind the promises God has made to us in Christ concerning eternal life — and we must rest and anchor ourselves on those promises. Then let temptations attack us and drive us wherever they will — we must still hold the promise with both hands of faith. Beyond all hope, by faith we must claim and lay hold of a portion in the kingdom of heaven. Doing so, we will be true Israelites and true followers of this faithful patriarch, who by faith — against all likelihood — assigned Canaan to his descendants.

Third circumstance: the parties he blessed — Joseph's two sons, Manasseh and Ephraim. We can read the full account in Genesis 48:8-9 and following. Among many things, notice this one: Joseph brought his two sons, Manasseh and Ephraim, to Jacob his father to be blessed as Jacob lay on his bed. Joseph's intention was for Manasseh, the elder, to receive the chief blessing — so he placed Manasseh at Jacob's right hand and Ephraim, the younger, at his left. But when Jacob came to bless them, he crossed his hands — placing his right hand on Ephraim's head and his left on Manasseh's. By this he gave the birthright, which was the principal privilege, to Ephraim — contrary to Joseph's wish. He gave Manasseh a blessing as well, but far inferior to Ephraim's. We should not think Jacob did this out of some personal fondness, as parents sometimes do when they favor one child over another. He did it in a specific way, guided by the direction and prompting of God's Spirit, who had so appointed it. For when Jacob blessed them, he did not know by his own senses which was Ephraim and which was Manasseh. The blessings Jacob assigned at that time — the greater to Ephraim and the lesser to Manasseh — came to pass exactly. As we can read, the tribe of Ephraim was far more numerous and glorious than the tribe of Manasseh. Therefore in the books of the prophets (Hosea 4:16; 5:9; 6:4, and elsewhere) the name Ephraim is applied to all ten tribes — they are called by that name because it was the most noble and the most valiant of all the tribes, and in a sense the protector of all the rest. From this tribe came Joshua, that great captain (1 Chronicles 7:27), and Jeroboam (1 Kings 11:26), and many other powerful kings of Israel.

From this we learn that God is the one who dispenses honor and position in this world — giving more to some and less to others as He pleases. He sometimes raises people from the lowest station to great dignity, as David says in Psalm 113:7: 'He raises the poor from the dust and lifts the needy from the ash heap.' What is the cause of this? Is it their learning, their great strength, their beauty, their exceptional skill and knowledge, or their parents' wealth, or anything in themselves? Not at all. Looking at this example, Ephraim's elevation above Manasseh had no cause in Ephraim himself. What did Ephraim have that Manasseh did not when Jacob blessed them? Nothing. He was a child just like the other, and a younger child at that. He was favored solely because of God's good will toward him. This is true of everyone who is raised to honor and position in this world. Since honor and dignity do not come from people themselves or from anything in them, they must not attribute their position to their own intelligence, learning, strength, or connections — but entirely to the gift of God as the first cause. And they must labor to use that position for the honor of the One who alone grants it, by His good pleasure. Otherwise they are, in effect, sacrificing to their own strength (Habakkuk 1:16).

Question: why does the Holy Spirit here name Joseph, who was not blessed, while omitting the names of the two children who were? Answer: reading the account in Genesis explains the reason. When Joseph heard that his father Jacob was ill, he came to his dying father before his death — even though Joseph was a powerful prince and prominent ruler among the Egyptians and his father was merely a poor pilgrim. He brought his two sons with him so that his father could bless them before he died. The Holy Spirit names Joseph here to show us the great regard he had for his father's blessing. He valued it — valued having his sons within the covenant — more than all the kingdoms of the world, and so he brought both boys to his father to be blessed shortly before his death.

The attitude Joseph held is the same one each of us should have. Whatever our situation — whether honored or humble — we must with Joseph esteem God's covenant and membership in His church above all the honor in the world. We must regard our own positions and privileges, and those our children may attain, as nothing compared to the blessing of God and His favor. We must choose, as Joseph did, to give up our honors and dignities for a time — or even permanently, if necessary — rather than lose the blessing of God's grace. And blessed will those fathers be with Joseph who would rather have their children blessed by God than advanced in this world. The second act of Jacob's faith is described in these words: 'and worshiped, leaning on the top of his staff.' It is a remarkable act for the commendation of his faith. But before addressing it, some questions deserve profitable consideration — first, the translation and how the words should be read. Roman Catholics read it this way: 'and adored the top of his Rod' — meaning, they say, the top of Joseph's scepter, since he had come to visit. From this they would derive support for their abominable idolatry — the adoration of created things, specifically of holy objects such as crucifixes, relics, and images, as well as the worship of God at or before such things. But their translation is false and inaccurate and cannot be defended, regardless of any authorities they might cite. In reading it as 'and adored the top of his Rod,' they omit a key word from the text — the word 'upon' — thereby corrupting the text and distorting the meaning of the Holy Spirit.

Furthermore, their interpretation and conclusion from this passage is completely wrong. To worship an image or any holy object — or to worship God at or through such a thing — is flatly forbidden in the second commandment: 'You shall not make for yourself a carved image... you shall not bow down to them.'

Our translation in this passage is accurate and correct, in keeping with the words of the text and the intent of the Holy Spirit: 'that he worshiped leaning on the top of his staff.'

Yet another question may be raised about the words. Reading the account in Genesis 47, we find there that 'Jacob worshiped, bowing himself on the head of the bed.'

There is considerable difference between 'worshiping on the top of his staff' and 'worshiping on the head of the bed.'

How can these two be reconciled? Answer: they can stand together perfectly well, and both can be true. When Jacob was about to die, he raised himself up on his pillow toward the head of the bed and rested his body against it. Because his body was weak and feeble, he also supported himself on his staff. Comparing the two passages this way, there is no contradiction between them. Furthermore, we should understand that the same event in Scripture may be described in different terms in different passages without any damage to the truth, certainty, or completeness of Scripture. When the Holy Spirit speaks of the same thing using different words — as here — the variety of expression enlarges or illuminates the meaning, but does not in any way corrupt or distort it. That is enough on the words.

Now turning to the act itself: in Jacob's worship, three circumstances deserve consideration — first, the occasion; second, the time; third, the manner of it.

The occasion for Jacob's worship described here — as we can read in Genesis 47 — was this: as the time of his death approached, Jacob called for his son Joseph and charged him solemnly that he should not bury him in Egypt when he died, but should carry him back and bury him in the tomb of his fathers. Joseph agreed to his father's request — and yet Jacob made him swear to it, and Joseph swore. When this matter was settled between Jacob and Joseph, the text says that 'Israel bowed in worship at the head of the bed' — that is, he praised God and gave thanks for the blessing of being buried with his fathers Abraham and Isaac. And yet this benefit concerned not so much himself as his children. The carrying of his bones back to Canaan was to be a token, pledge, and sure assurance to them that the land of Canaan would be theirs, and that God would bring them there again.

In this circumstance, notice an important duty for fathers and heads of households: they must during their lifetime have concern for their descendants and use every means to help them and benefit them in the faith — not only while they are alive but even after they are gone, following the example of this holy patriarch. And when they have obtained this benefit for their children, they must rejoice and be glad in their hearts, and take the occasion to praise the Lord, as Jacob did here.

Second circumstance: the manner in which he worshiped, stated in the words 'on the top of his staff.' This detail is worth noting. Good Jacob, because of physical weakness and old age, could not get out of bed and kneel or prostrate himself. He raised himself up on his pillow toward the head of the bed — and because his weakness prevented him from sitting fully upright, he leaned and supported himself on his staff.

From this we learn that we must worship God not only with our souls and hearts but with our bodies as well — for God created both, and therefore will be worshiped in both (1 Corinthians 6:20). Old Jacob could have excused himself on the grounds that bodily weakness prevented him from performing any outward gesture of reverence. Yet we see him leaning on his staff — making allowance for his physical weakness and yet worshiping God with his body.

Question: in what posture, then, should we worship God with our bodies?

Answer: God's word does not prescribe any specific posture. Our Savior Christ prayed kneeling (Luke 22:41), prostrate with His face to the ground (Matthew 26:39), and standing (John 11:41) — as did the apostles. Scripture commends the tax collector who stood far off and prayed (Luke 18:13). Elijah in 1 Kings 18:42 is described as praying with his face between his knees. We have no fixed form prescribed — only this: we must use whatever posture best expresses a humble heart and holy reverence before God.

This refutes the view of those who think a person can worship God in his heart while bowing before images with his body — that he can be physically present at idolatrous worship while keeping his heart for God. Jacob's behavior here both refutes and condemns this view. He considered his body as much owed to God as his soul — and therefore worshiped God with both.

Third circumstance: the time when he worshiped God — namely, 'when he was dying.' Even then, at the point of death, he worshiped God. Several things may be noted here.

First, consider the sad practice of the world today. Many people, when they are dying, are so far from following Jacob's example of worshiping and praising God that they must have others come and teach them how to worship — having spent the earlier part of their lives carelessly, caring nothing for their souls, chasing worldly profit and pleasure, never thinking of their duty to God until the moment of death. What a terrible course this is — that people live from day to day like animals, having no idea how to worship God. All who love their own souls and want to be like godly Jacob — or, as our Savior said of Nathanael, want to be 'true Israelites' (John 1:47), genuine descendants of old Israel — must take care to live in this world in such a way that they are able to worship God when they die. They must not put off, but learn early the knowledge and fear of God — so that when death comes, they can demonstrate and practice it. It is a sad thing to consider how the devil bewitches people's hearts so that they live in the world as though they will never leave it, giving no thought to religion until death comes upon them — and then it is too late to learn. This is to follow Esau's path, not Jacob's — and Esau, for this very reason, is condemned by the Holy Spirit.

Second, in the fact that Jacob worshiped God at his death, we learn this: for the most part, as people live, so they die. Jacob was raised in the worship of God and lived in it all his life — and just as he lived, so he died. When he died, 'he worshiped God, leaning on the top of his staff.' This truth holds today and will hold forever: let a person worship God throughout his life, and when he dies he will be able to worship and praise God. On the other hand — take note — the person who lives in greed, godlessness, sexual immorality, and wickedness will for the most part die the same way. Come to a greedy man at his deathbed and speak with him, and you will ordinarily find nothing in him but raving and talk about his business deals, his bills, his contracts, and other worldly concerns. The same can be said of other sinful people. Whatever occupied their minds while they lived, that is what will fill their mouths as they are dying. This shows plainly that as people live, so they die.

But some may object: don't godly people sometimes rave and speak foolishly — or even irreverently — before they die? Answer: that is true. Even the best person is no more exempt from bodily illness than the wicked, and is just as susceptible to burning fevers and similar diseases. The violence and force of such illnesses often cause people to rave, speak foolishly, and sometimes irreverently. But what does that prove? When a godly person is in the grip of such an episode, he cannot express the grace of his heart — what comes out instead is the corruption of his nature. But when he recovers himself, he is sorry for what he said and is ready and willing to praise God with his whole heart. So if we want to die well, as Jacob did — praising God — we must live as he did: by faith, guided by God's word and promises. Then let death come when it will and how it will. We may be severely assaulted by sickness and temptation, but we will not be overcome — for God, who has promised His children a way through every temptation, is faithful (1 Corinthians 10:13).

Finally, in the fact that Jacob worshiped God at his death, we learn that genuine zeal never fades. Many people have a kind of zeal, but it exists only because of the strength and vitality of their physical constitution. As their health declines, so does that kind of zeal. But genuine zeal does not weaken with the body. As David says of the righteous in Psalm 92:12, 14: they 'will flourish like a palm tree and grow like a cedar of Lebanon. They will still yield fruit in old age; they shall be full of sap and very green.' This was true in Jacob. Though he was old and weakened by illness, he showed genuine zeal at the very hour of his death. The same will be true for us who profess religion: if our zeal is genuine, it will show itself. The older we grow, the more fruit of grace we will bear — and we will display more true zeal in old age than in younger years. Though bodily strength fades, genuine zeal never fades. When strength fails, zeal — if it is real — will flourish like a palm tree, which will bud and put forth new growth even when cut back to its roots. Therefore, if we want to display zeal in our old age, we must develop genuine zeal in our youth — for that is what will show itself in the hour of death. That is enough on the example of Jacob.