A Cloud of Faithful Witnesses, Commentary 9
Iacobs Faith.
VERSE 21.
By faith Iacob when he was dying, blessed both the sonnes of Ioseph, and worshipped on the end of his staffe.
IN these words the holy Ghost layes downe the notable and worthie example of Iacobs faith: which is heere commended by two actions; First, his blessing of the two sonnes of Ioseph: Secondly, his adoring or worshipping of God. In the first action, consider these points: 1. The blessing it selfe: 2. The circumstances belonging to the same; As 1. the time when Iacob blessed them, that is, when hee was dying: secondly, by what meanes did hee blesse them, namely, by faith: thirdly, the parties blessed; Ephraim and Manasses. Of these in order.
First, for the blessing: Of this kinde of blessing, wee entreated in the former verse, in the example of Isaacs faith; and therefore neede not now repeate the same. OnelyOnly this wee must remember, that this blessing of Iacob is not the common or ordinarie blessing of a Father, but the extraordinarie blessing of an holy Patriarch and Prophet of God. The blessing it self stands in three things: 1. Iacob makes the sonnes of Ioseph his own sonnes, adopting them and taking them into his family. And this is the meaning of those words in Genesis, where Iacob saith as hee is blessing them, Let my name be named vponupon them, and the name of my Fathers, Abraham and Isaac; Gen. 48.16, that is, they shall be receiued into my family, and be my children, called after my name.
2. He giues them two portions in the Land of Canaan: for Iacob was made an instrument of God, by way of prophecie to distinguish and diuide the Land of Canaan among his children.
3. He doth as a Prophet, by the spirit of prophecie, 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 doth Iacobs blessing consist.
Out of this blessing of Iacob, we learne two things: First, that God alloweth this liberty to a master of a family, to adopt and chuse for the vpholding of his house a childe or children, in the want of issue from his owne body. For here olde Iacob for the continuance of his posterity, and the enlarging of the Church of God, adopteth his sonnes sonnes into his own family, to be his own sonnes: And this he doth by faith. And therefore a Lord and Master in his family may doe the like: but yet with this caueat; hee must euer take heede that in this adopting he doe not vniustly hinder his owne issue or kindred.
Againe, whereas Iacob blesseth these two sonnes of Ioseph, by fore-telling the particular estate of their posterity, for their portion in the Land of Canaan; here wee learne, that in many things God doth vouchsafe to reueale his will & counsell in a speciall manner vntounto them that be his children: As, in this place he reuealeth vntounto Iacob the particular estate of the two sonnes of Ioseph. In like manner, when God was to destroy the Sodomites; Shall I hide (saith the Lord) from Abraham that thing which I do, Gen. 18.17.18.19.seeing that Abraham shall be indeede a mighty Nation? for, I knowe him that he will commaund his sonnes and his houshold after him, that they keepe the way of the Lord. And the Prophet Amos saith; Surely the Lord will doe nothing, Amos 3.7.but he reuealeth his secrets to his seruants the Prophets. So saith our Sauiour Christ to his Disciples, Ye are my friends; and he giueth a reason, because (saith he) I hauehave reuealed vntounto you all that I hauehave heard of my Father, Iohn 15.15. So that those which are (in Christ) the friends of God, they shall in a particular and speciall manner knowe those things which God will not reueale vntounto others. And looke as this is here verified to Iacob in a speciall manner, so it is true generally in all Gods seruants & children; hee reuealeth some particular things vntounto them, more then hee doth vntounto others. For, besides that generall knowledge which they hauehave in his word, he reueales particularly vntounto them the knowledge of their owne election, of their iustification, sanctification, and glorification to come: though not by way of prophecie, yet by the working of his spirit in the ministerie and meditation of his word. And thus much of the blessing. Now followe the Circumstances.
The 1. Circumstance to be considered, is the time when Iacob blessed the two sonnes of Ioseph; noted in these words, when he was dying: that is, being ready to die, not in the act of dying.
In this circumstance wee may learne two especiall duties: one for masters of families; the other for the Ministers of Gods word: for, here Iacob beares the person not onelyonly of a Father, but of a Prophet. First, Masters of families are here taught to set in order their houses and families whereof they hauehave charge, before they die: for, Iacob hauing a great charge, and many children; calls for the sonnes of Ioseph, Ephraim, & Manasses, before his death, and makes them his owne, to perfect his family.
Quest. How (will some aske) must a man set his house in order when he dies. Answer. By doing two things after Iacobs example: for, first, he disposeth of his temporall things, and distributeth his temporall inheritance in the Land of Canaan. Secondly, he giues them charge of some duties concerning himselfe and some others, especially concerning religion and Gods worship, and then he dies; as it is said, When he had made an end of giuing charge vntounto his sonnes, he plucked vp his feete into his bed, and gaue vp 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 temporall goods and possessions: and 2. by giuing exhortation and charge vntounto their children and family, concerning the worship of GOD, and the practice of true Religion. This (as wee may also reade, 1. Kings. 2,) was the practice of good King Dauid: when he was about to die, and as he saith, to goe the way of all flesh, hee calls for Salomon his sonne, and makes him King in his stead, and giues him a most notable charge concerning Gods worship, Verse 3; reade the place: it is worth the marking. So the Prophet Isaiah, when he comes to Hezekiah from the Lord, hee aimes at these two: and bids him set his house in order, for hee must die and not liue: Isay 38.1: and so ought eueryevery Master of a familie, after their example, both learne and practice these two duties.
Secondly, Gods Ministers must hence learne their dutie: for, Iacob was a notable Minister and Prophet in Gods Church, which was then in his family. Iacob he blesseth the sonnes of Ioseph, that he might receiue them into his family, and into the couenant; that so hee might continue and preserue the Church of God after his death: for, looke as Isaac his Father did call him into the couenant, and blessed him; so dealeth hee with the two sonnes of Ioseph. And accordingly eueryevery Minister of GOD, in his place, ought to hauehave speciall care to conuay and deriue true religion, and the Gospel of Christ from hand to hand, so much as they can while they liue; that so after their death it may be published and maintained. In the new testament we hauehave a worthy commandemēt for this purpose; S. Paul hauing instructed & taught Timothy in the waies of godlines and religion, chargeth him, that what things he had heard and learned of him, the same he should deliuer to faithfull men, which should be able to teach other also: that so Gods Gospel and religion going on from hand to hand, & from person to person, might increase from time to time. S. Peters practice herein, was notable, 2. Pet. 1.15, I will endeauour therefore alwaies, that yee may bee able to hauehave remembrance of the things of God after my departure: hauing professed before; that while he liued he would stirre them vp, by putting them in remembrance, v. 13. And in like sort, all Gods faithfull ministers must doe their whole endeauour before they die; that the Gospel may be preached when they are gone.
2. Circumstance. By what meanes did Iacob blesse the two sonnes of Ioseph? Ans. By faith in the promises of God; so the text saith, By faith Iacob blessed the two sonnes of Ioseph. And if we consider the matter well, wee shall see it was a notable faith: for, hee was now a poore pilgrime in Egypt, and yet by faith giues them portions in the Land of Canaan.
Quest. Why (will some say) did hee not keepe himselfe in the Land of Canaan?
Answ. Iacob indeede dwelt there for a time, but yet as a soiourner, hauing no more liberties than hee bought for himselfe; no not so much as water for his camels, or a place to bury the dead: and besides, he was driuen out of this his own Land by famine, and was faine to flie into Egypt for food and sustenance; and there to liue as a poore pilgrime and stranger, forth of his owne countrey: And yet for all this extremitie (as though he had bin some mighty potentate of the world, or some Emperour) hee makes his Will, & bequeathes vntounto his children the Land of Canaā, allotting to eueryevery one his part & portion; which must needs be a worke of a notable faith, wonderfully apprehending & applying the promise of God.
In his example wee are taught a notable dutie in the matter of our saluation: When as any of vsus (by reason of the rigorous temptation of sinne and Satan, and by their assaults) shall seeme to our selues to bee (as it were) thrust out of our inheritance in the heauenly Canaan, what must we doe? We must not despaire; but euen then set before our eies, and call to remembrance the promises of God made vntounto vsus in Christ, concerning life euerlasting: and theron we must rest and stay our selues. Then let temptations assault vsus, and driue vsus whither they can: still wee must holde fast the promise with both hands of faith; and aboue hope, by faith appoint and designe vntounto our selues, a part and portion in the kingdome of heauen. And so doing, wee shall bee true Israelites, and true followers of this faithfull Patriarch; who by faith (beyond all likelihood) allots the Land of Canaan to his posterity.
3▪ Circumstance. The parties whom he blessed; namely, the two sonnes of Ioseph, Manasses and Ephraim. Hereof wee may read at large, Gen. 48.8, 9, &c. where among many things, obserue this one: Ioseph brings his two sonnes, Manasses and Ephraim, vntounto Iaacob his father, that hee might blesse them, as he lay on his bedde. Now, Iosephs mind was, that Manasses (the elder) should hauehave the chiefest blessing; and therefore, he set Manasses at Iaacobs right hand, and Ephraim (the yonger) at his left: But Iaacob beeing to blesse them, laies his hands a-crosse, putting his right hand on Ephraims head, and the left on the head of Manasses; whereby, he gaue the birth-right (which was a principall prerogatiue) vntounto Ephraim, contrary to Iosephs desire. VntoUnto Manasses hee gaue a blessing also, but farre inferiour to Ephraims. Now, here we may not thinke, that Iaacob did this vponupon any fond affection (as parents oftentimes doe, because they louelove one childe better than another) but hee did it after a speciall manner; by the direction and instinct of Gods spirit, which so appointed it: For, when Iaacob blessed them, he knewe not (of his owne knowledge, by the benefit of his senses) which was Ephraim, and which Manasses. Againe, looke as Iaacob gaue the blessings at this time, the principall vntounto Ephraim, and the lesser to Manasses; so afterward they came to passe: For (as we may read) the tribe of Ephraim was farre more populous, and more glorious than the tribe of Manasses. And therefore, in the bookes of the Prophets (Hos. 4.16. and 5.9. and 6.4, &c.) we shall finde that the name of Ephraim is giuen 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. Chron. 7.27.) Iehosuae, that noble captaine; and (1. King. 11.26.) Ieroboam, and many other mighty Kings of Israel.
Where we may learne, that God is the disposer of honours and dignities in this world; he giueth these to whom he will, to some more, and to some lesse, as pleaseth him: yea sometime he raiseth vp men of base and lowe degree, to great dignitie; as Dauid saith, Psal. 113.7, He raiseth the needy out of the dust, and lifteth the poore out of the dongue. Now, whence comes this? Is their learning, their great strength, their beautie, or wonderfull skill, and knowledge, the cause of their preferment? or the wealth of their parents, or any thing in them? No surely: If we speake of the first cause, wee see in this example, that the preferment of Ephraim aboue Manasses, was for no cause in Ephraim; for, what was in Ephraim, that was not in Manasses, when Iaacob blessed them? Surely nothing: for, hee was but a childe as the other was, and a yonger childe also; but hee was preferred by reason of Gods good will towards him. And so it is with all those that are aduanced to preferment in this world. Wherefore, seeing honour and dignity commeth not from themselues, or any thing in them; therfore they must not ascribe it to their owne wit, learning, strength, or friends; but wholly to the gift of God, as the first cause: and so must labour to vse it to the honour of him that onelyonly giues it, of his good pleasure; else they sacrifice to their owne net: Hab. 1.16.
Quest. Why doth the holy Ghost in this place put Iosephs name downe, who was not blessed? and conceale the names of the two children that were blessed? Answer. If wee reade the History in Genesis, wee shall see the reason hereof. For, when Ioseph heard that his Father Iacob was sicke; though he was a mighty Prince and a noble Potentate among the Egyptians, and his Father but a poore Pilgrime: yet hee comes to his sicke Father before his death, and brings his two sonnes with him, to hauehave his Father to blesse them before he died; and therfore the holy Ghost heere nameth Ioseph to shew vntounto vsus what respect he had of his Fathers blessing: hee made more account thereof, and did more esteeme it, that so he might hauehave his sonnes within the couenant, than of all the Kingdomes in the world▪ and therefore he brings them both to his Father to be blessed▪ a little before his death.
Now looke what minde & affection Ioseph beares, the same should be in eueryevery one of vsus. Whatsoeuer our estate be, whether honourable, or base, and meane; wee must with Ioseph esteeme more of Gods couenant, & to be members of Gods Church, then of all the honour in the world besides; and we must esteeme our places and preferments that we hauehave, or our children may hauehave, to be nothing in comparison of the blessing of God, and his fauour. Yea, we must chuse with Ioseph rather to leaue our honours and dignities for a time, or (if it were) for euer; then to lose the blessing of Gods grace: and blessed shall those Fathers be with Ioseph, who had rather hauehave their children blessed of God, then aduaunced in the world. The second action of Iacobs faith, is in these words; And worshipped on the end of his staffe: and it is a notable worke for the cōmendation of his faith. But before we come vntounto it, there are certaine 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 Iosephs Scepter who came to visit him. From whence they would gather and ground their abhominable Idolatrie, in the Adoration of creatures, and namelie of Holie things, as Crucifix, Reliques, Images, as also of God at and before such holie things. But we must know that their translation is false and erronious, and cannot be iustified, howsoeuer they may bring some mens witnesse and testimonie for the same. For in reading it thus, and adored the top of his Rod; they leaue out a substantiall word of the text, to witte, this word vponupon; whereby they corrupt the Text, and depraue the meaning of the holy Ghost.
Againe, their obseruation and collection hence, is most abhominable: for, to worshippe an Image or other holy thing, or GOD himselfe in or at the same, is flatly forbidden in the second Commaundement, Thou shalt not make to thy selfe any grauen Image, &c. Thou shalt not bow downe to them.
But our Translation in this place is true and right, according to the wordes of the Text, and the meaning of the holy Ghost, That hee worshipped vponupon the ende of his staffe.
Yet further, there may be a question moued about the words: for, if wee reade the Historie in Genesis, it is there saide, that Iacob worshipped towards the end or toppe of his bed. Genesis, 47.
Now, there is great difference betweene these two, To worshippe on the toppe of his staffe: and on the toppe of his bed.
How therfore can they stand together? Ans. They may stand wel together, and be both true; for when Iacob was about to giuegive vp the Ghost, and was ready to die, hee raised vp himselfe vponupon his pillowe towards the beds head, and thereon rested his body. Now, because his body was weake and feeble, hee staide himselfe also vponupon his staffe: and thus comparing the places together, we see there is no repugnancie in them. Againe, this wee must knowe, that the same sentence of Scripture may be diuersly read in diuers 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 tearmes (as in this place) the diuersity of wordes doth enlarge or open the sense and meaning, but no way corrupt or depraue the same. And thus much for the words.
Now to come to the fact it self: in Iacobs worship, three circumstances are to be considered: 1. The occasion: 2. The time: 3. The manner of it.
The occasion of Iacobs worship heere spoken of (as we may reade, Genesis 47) was this: when the time drew neere that Iacob must die, hee called for his sonne Ioseph, and chargeth him deepely, That hee should not burie him in Egypt when hee was dead, but that hee should carie him thence, and burie him in the buriall of his Fathers; Ioseph consents vntounto his Fathers request: and yet Iacob for certaintie makes him to sweare that hee shall doe so, and Ioseph sware vntounto him. Now vponupon this issue that Iacob had with Ioseph, the Text saith, That Israell worshipped towards the beds …ead: that is, hee praised GOD, and gaue thankes vntounto him for this benefite that hee should be buried with his Fathers, Abraham, and Isaac. And yet this benefite did not so much concerne himselfe as his children: for, the carying of his bones thither, was to be a token and pledge, and a certaine assurance vntounto them, that the Land of Canaan should be theirs, and that God would bring them thither againe.
In this circumstance, obserue a notable dutie belonging vntounto Fathers and Masters of families: they must in their life time hauehave care of their posteritie, and vse all meanes to helpe them, and benefite them in the faith; not onelyonly while they are aliue, but also after they are dead, after the example of this holy Patriarch: and when they hauehave obtained this benefite for them, they must be glad in their hearts and reioyce, and thereupon take occasion to praise the Lord, as Iacob did in this place.
2. Circumstance. The manner how hee worshipped: Which is set downe in these words; on the end of his staffe. This circumstance is worth the marking: for, good Iacob, by reason of the weakenesse of his body and olde age, was not able to come forth of his bed, and kneele downe or prostrate himselfe; but raiseth himselfe vp vponupon his pillowe towards his beds head: and by reason of feeblenesse being not yet able to sit vpright, he doth leane and beare himselfe vponupon his staffe.
Heere wee learne, that wee must not onelyonly worship GOD with our soules and hearts, but with our bodies also: for GOD hath created both, and therefore will be worshipped in both, 1. Corinthians 6. verse 20. Olde Iacob might hauehave excused himselfe, that by reason of the weakenesse of his body, hee was not able to adore GOD with any bodily reuerence: but yet wee see hee leanes vponupon his staffe; and so, making supply to his bodily weakenesse, adoreth GOD with his bodie.
Question. In what kinde of gesture then must we worship God, with our bodies?
Answere. The word of GOD doth not prescribe any, by way of limitation. For, sometimes our Sauiour Christ prayed kneeling, Luke chapter 21. verse 41: sometimes groueling; Matthew chapter 26. verse 59; sometime standing; Iohn chapter 11. verse 41: as also did the Apostles. And the Scripture approoueth the Publican, who stoode a-farre off and prayed, Luke chapter 18. verse 13. Elias also; 1. Kings, chapter 18. verse 42, is saide to pray with his head betweene his legges; so that wee hauehave no certaine forme prescribed vsus: onelyonly this, wee must vse that gesture which may best set forth and declare our humble heart, and holy affection vntounto God.
Here then is confuted an opiniō of those, which thinke that a man may worship God with his heart, & yet worship images with his body; that he may bee present at idolatrous worship, yet keep his heart vntounto God. But Iacobs behauiour, in this place, doth both confute and condemne them: for, he thought his body as due to God, as his soule; and therefore worshipped God with both.
3. Circumstance: The time when hee worshipped God thus; namely, when he was dying, euen then he worshipped God. In this circumstance we may note diuers things.
First, here behold the bad practice of the world; for, many men when they are dying, now-adaies, are so farre from following Iacobs example in worshipping and praising God; that then they are faine to call for men to teach them how they should worship God: hauing spent the former part of their life carelesly, in regard of their soules; following worldly profits and pleasures, neuer thinking of their duty to God, till they die. But what a fearefull course is this, that men should thus brutishly goe on from day to day, not knowing how to worship God? Well, all such as louelove their owne soules, and would be like to godly Iacob; or (as our Sauiour Christ said to Nathaniel) would be true Israelites, Ioh. 1.47, the naturall sonnes of old Israel indeede; they must hauehave care so to liue in this world, that they may worship God when they die: & therfore they must not deferre, but learne betime the knowledge and feare of God; that when death comes, they may bee able to shewe forth, and practice the same. It is a lamentable thing, to cō sider how the diuel bewitcheth mens hearts, so as they liue in the world, as though they should neuer goe out of it; neuer caring for religion till the day of death come vponupon thē; & then it is too late to learne. But this is to followe Esau, and not Iacob; who is therefore condemned by the holy Ghost.
2 Againe, in this that Iacob worshipped God at his death, we learne this; That as men liue, so they die, for the most part: Iacob was brought vp in Gods worship, & therein liued all his life long; and looke as hee liued so he died: for, when he died, hee worshipped God, resting his body on the end of his staffe. This same truth is verefied now, and shal be for euer; let a man worship God through the course of his life, and when he dieth he shal be able to worship & praise God. On the other side (take notice of it) he that liues in couetousnes, in profanenesse, in fornication, and wantonnes; for the most part so dies: Come to a couetous man at his death, and talke with him, and you shall finde nothing in him ordinarily, but rauing, & talking about his bargaines, his billes, and indentures, & other worldly things. And so wee may say of other lewd liuers; looke what minde they had while they were liuing, & that shall you find most in their mouthes while they are dying: which shewes plainely, that as men liue, so they die.
But some will say, that oftentimes the godly man raues and speakes lewdly, and (it may be) profanely, before his death? Ans. It is true indeed: the best man is not freed from any kind of bodily sicknesse, but is subiect to them, as well as the wicked; as, to burning feuers, and such like: by the violence and rage of which diseases, they are often driuen to raue, to speake fondly, and sometimes lewdly; yea (it may be) profanely. But what is that to the purpose? for thogh a godly man (for the time of his fit) cannot expresse the grace of his heart, but rather the corruption of his nature; yet whē he hath recouered himselfe, he is sory for the same, & is then ready & willing to praise God with all his heart. So that if wee would die well, as Iacob did, praising God, then let vsus lead our liues as he did; namely, by faith, and the direction of his word and promises. Then come death when it will, and how it will, wee may indeede be sore assaulted by sickenesse and temptation; but yet we shall neuer be ouercome: for, God is faithfull that hath promised an issue to his children in temptatiō, 1. Corinth. 10.13.
Lastly, whereas Iacob worshipped God at his death: Here we learne, that sound zeale will neuer decay. Many men hauehave zeale indeede, but it comes onelyonly from the strength and soundnesse of their bodily constitution: and looke, as strength decaies, so doth that kind of zeale. But sound zeale will not decay and weaken with the body; but (as Dauid saith of the righteous, Psal. 92.13, 15.) will flourish like a palme tree, and growe like a Cedar in Libanon, it shall still bring forth fruit in a mans age, and flourish. This wee see, was true in Iacob; for, though he were old, and feeble with sicknesse, yet he sheweth forth sound zeale in his heart, at the houre of his death. Euen so will it be with vsus, that professe religion; if zeale be sound in our hearts, it will shew it selfe: and the older wee are, the more fruits of grace wee shall bring forth; and then shew forth more true zeale, than in yonger yeares. For, though bodily strength decay, yet sound zeale will neuer decay: but when strength faileth, then will zeale flourish (if it bee sound) like to the palme tree, which will bud and sprout, though the roots of it bee cut off. Wherefore, if wee would shew forth zeale in our age, we must get soundnesse of it in our youth; for that will put forth it selfe in the time of death. And thus much of Iacobs example.