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VERSE 21.

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

$1. Jacob's faith, in blessing the sons of Joseph. 62. Why this instance selected. $3. This holy reverence and faith. §4, 5. Observations.

$1. "By faith Jacob when he was a dying;” (obvuwv, moriens, moriturus, cum moreretur,) when he drew nigh to death; probably a few days before his death; "worshipped leaning on the top of his staff;" (εti to anрov тys paßde avls) The Vulg. Lat. (et adoravit fastigium virga ejus,) he adored the top of his rod, leaving out the preposition (ET) on, corrupts the sense; and hence a vain and foolish opinion hath been fancied about adoring or worshipping creatures, as remote from the sense of this place as from truth.

§2. But why does the apostle choose to instance in this particular? for Jacob, as he abounded in trials and temptations above all the other patriarchs; so he gave sundry illustrious testimonies of his faith, seemingly of greater evidence than this of blessing the sons of Joseph.

This is the only difficulty of the place, which yet by expositors is taken little or no notice of. But if we look attentively into the thing itself, we shall find that it was an effect of singular divine wisdom in the apos. tle, 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, 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 to the purpose of the apostle.

1. It was the exercise of his faith in his old age; his natural decays abated not in the least his spiritual strength.

2. In this blessing of Joseph and his sons, he solemnly recognized, pleaded, and asserted the covenant made with Abraham; "God before whom my fathers Abraham and Isaac did walk," Gen. xlviii, 15; this is the life of faith,-"to lay hold on the covenant," and this he did 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 that day." It was a work of faith to retain a precious thankful remembrance of divine Providence, 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."

5. In particular, he remembers the actings of his faith in the matter recorded by Hosea, chap. xii, 3, 4, and of his faith in the Son of God in an especial manner, as he was the angel of the covenant. "The angel, saith he, that redeemed me from all evil, bless the lads." 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 undoubtedly intended.

6. The difference here made between the sons of Joseph, when he was blind, the disposal of his hands, contrary to the desire of their father; with the prediction of their condition many ages after,—were all evidences of the special presence of God with him, and consequently of his own faith in God.

7. He laid the foundation of his faith in an especial revelation; Gen. xlviii, 3, "And Jacob said unto Jo

seph, God Almighty, (God in covenant with me) appeared unto me at Luz, in the land of Canaan, and blessed me," &c. On all these considerations (and several others that might be mentioned) it is evident, that the apostle fixed on this instance of faith in Jacob, for weighty reasons.

§3. The latter clause of the words, or the other instance of the faith of Jacob, that "he worshipped leaning on the top of the staff," hath a peculiar difficulty in it, from a difference between the words of the apostle, and those of Moses concerning the same thing, Gen. xlvii. But we should not forget that the apostle doth not tie himself to 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. The word in the original (D) 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 mitteh, it signifies a staff or a rod, on which a man may lean; both from the same verb () to extend or to incline. And hence the difference arises. Although I will not contend that the words in that place have 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 worshipping God, the apostle useth his liberty in expressing it by his "leaning on his staff;" for that he did "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; see 1 Kings i, 47. Jacob's leaning on his staff, added to his "bowing himself unto the head of the bed," completes the representation of his rever

ence and faith: by the one he bowed dorm, by the other he sustained himself; as whatever sustains and supports, is in scripture called a staff.

$4. Hence observe,

1. It is an eminent mercy when faith not only holds out to the end, but waxeth strong towards the last conflict with death; as in the case with Jacob.

2. It is also a signal mercy 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; thus did Jacob.

3. That which enlivens and encourages faith, as to other things is a peculiar respect to the angel, the Redeemer, by whom all grace and mercy is communica

ted to us.

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

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

§5. 1. "In all acts of divine worship, whether solemn or occasional, it is our duty to dispose our bodies to such a posture of reverence, as may ward frame of our minds." So did

reckoned as an act of his faith.

represent the inJacob; and it is

2. There is an allowance for the infirmities of age and sickness, in our outward deportment in divine worship, so that there be no indulgence to sloth, and that a due reverence of God and holy things be preserved. These postures which are commended in Jacob, would not become others in their health and strength. So David affirms that he would "rise at midnight (out of his bed) to give thanks to God," Psalm cxix, 62.

VERSE 22.

By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his

bones.

$1. Two instances of the faith of Joseph. $2. First, his making mention of the departure of the children of Israel out of Egypt. To whom, when, and the way whereby. $3 Secondly, his commandment concerning his bones. $4. The evidence of his faith in this particular. The popish argument for relics, ridiculous. §5. Observations,

§1. Two instances are here proposed of the faith of Joseph-That he made mention of the departing of the children of Israel out of Egypt; and that he gave commands concerning his bones. The account is

given in the close of the book of Genesis.

§2. The first instance proposed of Joseph's faith, is "his making mention of the departing of the children of Israel" out of Egypt. But,

1. To whom did he spake these words, and gave this charge? To "his brethren," Gen i, 24. Some of his own brethren, strictly so called, were yet alive, as is evident concerning Levi. For Joseph, when he died, was but a hundred and ten years old, ver. 26; and Levi lived one hundred and thirty-seven years, being not twenty years older than Joseph. Also under the name of his "brethren" his brother's son may be intended, as is usual. But as to the command concerning his bones, the expression is changed. For it is said, that he took an oath of the children of Israel; and so it is again repeated, Exod. xiii, 10. "He had straitly sworn the children of Israel;" that is, he brought the whole people into this engagement by the heads of their tribes, that they might be obliged in after generations; for he foresaw that it would not be the work of them who were then living. Moreover we may notice,

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