- Home
- Bible
- Hebrews
- Chapter 11
- Verse 11
Hebrews 11:21
Verse
Context
Sermons
J. Vernon McGee
Sandeep Poonen
Carter Conlon
K.P. Yohannan
A.B. Simpson
Adrian RogersSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Blessed both the sons of Joseph - That is, Ephraim and Manasseh. See the account and the notes. Gen 48:5, etc. Worshipped, leaning upon the top of his staff - This subject is particularly considered in the note, See Gen 47:31 (note). 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 scepter continually at hand. See Homer throughout. It is said, Gen 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 scepter 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 שחה shachah signifies, not only to bow, but also to worship, because acts of adoration were performed by bowing and prostration; and as מטה mittah, a bed, by the change of the vowel points becomes matteh, a staff, hence the Septuagint have translated the passage Και προσεκυνησεν Ισραηλ επι το ακρον της ῥαβδου αυτου· 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 favor 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 επι upon, answering to the Hebrew על al, is wholly suppressed, to make it favor 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, Ethiopic, 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.
Jamieson-Fausset-Brown Bible Commentary
both the sons--Greek, "each of the sons" (Gen 47:29; Gen 48:8-20). He knew not Joseph's sons, and could not distinguish them by sight, yet he did distinguish them by faith, transposing his hands intentionally, so as to lay his right hand on the younger, Ephraim, whose posterity was to be greater than that of Manasseh: he also adopted these grandchildren as his own sons, after having transferred the right of primogeniture to Joseph (Gen 48:22). and worshipped--This did not take place in immediate connection with the foregoing, but before it, when Jacob made Joseph swear that he would bury him with his fathers in Canaan, not in Egypt. The assurance that Joseph would do so filled him with pious gratitude to God, which he expressed by raising himself on his bed to an attitude of worship. His faith, as Joseph's (Heb 11:22), consisted in his so confidentially anticipating the fulfilment of God's promise of Canaan to his descendants, as to desire to be buried there as his proper possession. leaning upon the top of his staff-- Gen 47:31, Hebrew and English Version, "upon the bed's head." The Septuagint translates as Paul here. JEROME justly reprobates the notion of modern Rome, that Jacob worshipped the top of Joseph's staff, having on it an image of Joseph's power, to which Jacob bowed in recognition of the future sovereignty of his son's tribe, the father bowing to the son! The Hebrew, as translated in English Version, sets it aside: the bed is alluded to afterwards (Gen 48:2; Gen 49:33), and it is likely that Jacob turned himself in his bed so as to have his face toward the pillow, Isa 38:2 (there were no bedsteads in the East). Paul by adopting the Septuagint version, brings out, under the Spirit, an additional fact, namely, that the aged patriarch used his own (not Joseph's) staff to lean on in worshipping on his bed. The staff, too, was the emblem of his pilgrim state here on his way to his heavenly city (Heb 11:13-14), wherein God had so wonderfully supported him. Gen 32:10, "With my staff I passed over Jordan, and now I am become," &c. (compare Exo 12:11; Mar 6:8). In Kg1 1:47, 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 son before death. He omits the more leading blessing of the twelve sons of Jacob; because "he plucks only the flowers which stand by his way, and leaves the whole meadow full to his readers" [DELITZSCH in ALFORD].
John Gill Bible Commentary
By faith Moses, when he was born,.... Which is to be understood, not of the faith of Moses, but of the faith of his parents, at the time of his birth; which was when Pharaoh had published an edict, ordering every male child to be cast into the river; but instead of obeying this order, Moses was hid three months of his parents; that is, in his father's house, as it is said in Act 7:20 and is here expressed in the Ethiopic version. According to the Targumist (k), his mother went with him but six months, at the end of which he was born, and that she hid him three months, which made up the nine, the time in which a woman usually goes with child; and after that she could conceal him no longer: the hiding of him is here ascribed to both his parents, though in Exo 2:2 it is represented as the act of his mother; which, no doubt, was done, with the knowledge, advice, and consent of his father; and the Septuagint there renders it, "they hid him"; though the order of the history makes it necessary that it should be read in the singular. Parents ought to take care of their children; and persons may lawfully hide themselves, or others, from the cruelty of tyrants, and that as long as they can, for their safety; and this was so far from being wrong in the parents of Moses, that it is commended, as an instance of faith: they believed the promise in general, that God would deliver the people of Israel; they believed this to be about the time of their deliverance, and had some intimation, that this child in particular would be the deliverer, because they saw he was a proper child; not only of a goodly and beautiful countenance, but that he was peculiarly grateful and acceptable to God; they perceived something remarkable in him, which to them was a token that he would be the deliverer of God's people, and therefore they hid him; See Gill on Act 7:20. And they were not afraid of the king's commandment; nor did they observe it, for it was contrary to nature, and to the laws of God, and to the promise of God's multiplying of that people, and to their hopes of deliverance: there is a great deal of courage and boldness in faith; and though faith may be weakened, it cannot be lost; and a weak faith is taken notice of, as here; for though they feared not at first, they seem to be afraid afterwards; but when God designs to work deliverance, nothing shall prevent. (k) Jonathan ben Uzziel in Exod. ii. 2.
Tyndale Open Study Notes
11:21 Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22). • bowed in worship: Gen 47:31. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.
Hebrews 11:21
The Faith of Isaac, Jacob, and Joseph
20By faith Isaac blessed Jacob and Esau concerning the future.21By faith Jacob, when he was dying, blessed each of Joseph’s sons and worshiped as he leaned on the top of his staff.
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 48:1-3
By J. Vernon McGee2.7K04:55GenesisGEN 28:13GEN 48:1GEN 48:4MAT 6:33HEB 11:212PE 3:18In this sermon, the preacher shares a story about a young couple who came forward every Sunday seeking all that God had for them. However, they were expecting a sensational and momentary experience, rather than understanding the importance of growth in their faith. The preacher emphasizes the need to grow in grace and knowledge of Jesus Christ, and highlights the patience of God in allowing this growth to happen. The sermon then focuses on the story of Jacob, who, in his old age, reflects on his life and the faithfulness of God. Jacob's growth and spiritual journey are highlighted as he blesses his grandsons and worships leaning on his staff.
Being Completely Broken
By Sandeep Poonen74055:18PSA 46:1ISA 41:10JHN 3:16JHN 15:13ROM 8:322CO 2:14HEB 11:211PE 1:6
This sermon emphasizes the importance of embracing trials as a means to truly know God, highlighting the significance of humbling oneself in the face of challenges and finding God's strength and refuge in times of trouble. It encourages focusing on knowing God deeply, making Jesus the ultimate hero in life, and prioritizing His approval over worldly definitions of success or failure.
Touching the Tears of Failure
By Carter Conlon46846:00GEN 12:2PSA 139:23ISA 43:2MRK 9:24JHN 8:44HEB 11:21REV 19:11REV 21:4REV 21:6This sermon emphasizes the importance of worshiping God in the midst of struggles and failures, highlighting how God's anointing brings supernatural change, opens prison doors, heals wounded hearts, and gives sight to the blind. It encourages believers to trust in God's faithfulness and see beyond their present circumstances, knowing that God's plan continues unhindered through their lives, regardless of their frailties and failures.
Consider Jacob
By K.P. Yohannan0RedemptionTransformationGEN 32:28EXO 3:15PSA 147:3ISA 61:3JER 29:11ROM 8:282CO 5:17EPH 2:10HEB 11:211PE 2:9K.P. Yohannan emphasizes the transformative power of God through the life of Jacob, a man who, despite his deceitful actions and failures, was chosen by God and ultimately transformed from a deceiver to a 'Prince of God.' The sermon highlights that God's identity as 'the God of Jacob' serves as a reminder that He can redeem and restore even the most broken lives. Jacob's story illustrates that God's grace is available to all, regardless of past mistakes, and that He can turn failures into vessels of honor. Yohannan encourages listeners to recognize their worth in God's eyes and to trust in His ability to change their circumstances.
The God of Jacob
By A.B. Simpson0God's GraceTransformationGEN 32:28ISA 41:14ISA 49:26ROM 5:201CO 1:272CO 12:9PHP 3:10HEB 11:21JAS 1:21PE 1:7A.B. Simpson emphasizes the contrast between Jacob, described as a 'worm,' and the 'Mighty One of Jacob,' illustrating how God chooses the weak and unworthy to demonstrate His grace and sufficiency. He highlights Jacob's life as a testament to God's ability to transform and use flawed individuals for His purposes, showing that even the most discouraged can find hope in God's love. Simpson encourages believers to recognize that God sees the potential for good within them, regardless of their past, and that through trials and surrender, they can experience a deeper relationship with Him. Ultimately, the sermon reveals that God's grace is available to all, and He desires to use those who have been transformed by His love.
Jacob Worshipped, Leaning Upon the Top of His Staff
By Zac Poonen0Dependence On GodBrokenness and TransformationGEN 49:1HEB 11:21Zac Poonen emphasizes Jacob's later years as a testament to faith, highlighting that his act of worship while leaning on his staff symbolizes his dependence on God after experiencing personal brokenness. Unlike the spectacular miracles of others, Jacob's worship reflects a profound miracle of faith, showcasing the beauty of weakness and reliance on God. Poonen draws parallels with the Apostle Paul and encourages believers to embrace their limitations rather than their achievements, reminding them that God is intimately connected with those who struggle. He reassures that God, the God of Jacob, is also our refuge and will complete the work He has begun in us, provided we cooperate with His transformative process. The sermon concludes with the powerful message that true life in Christ comes through brokenness and surrender to God's will.
The Blessing of Brokenness
By Adrian Rogers0GEN 32:24PSA 51:172CO 12:9HEB 11:21JAS 4:10Adrian Rogers preaches about Jacob's wrestling match with God, highlighting how God brought Jacob to a place of utter brokenness and dependence, where he finally surrendered and received God's blessing. Through this encounter, Jacob's name was changed to Israel, signifying his transformation from a deceiver to a prince of God. God wanted to bless Jacob, not hurt him, and He broke him so He could ultimately bless him. This story teaches us the importance of being broken before God can truly bless and use us.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Blessed both the sons of Joseph - That is, Ephraim and Manasseh. See the account and the notes. Gen 48:5, etc. Worshipped, leaning upon the top of his staff - This subject is particularly considered in the note, See Gen 47:31 (note). 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 scepter continually at hand. See Homer throughout. It is said, Gen 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 scepter 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 שחה shachah signifies, not only to bow, but also to worship, because acts of adoration were performed by bowing and prostration; and as מטה mittah, a bed, by the change of the vowel points becomes matteh, a staff, hence the Septuagint have translated the passage Και προσεκυνησεν Ισραηλ επι το ακρον της ῥαβδου αυτου· 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 favor 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 επι upon, answering to the Hebrew על al, is wholly suppressed, to make it favor 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, Ethiopic, 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.
Jamieson-Fausset-Brown Bible Commentary
both the sons--Greek, "each of the sons" (Gen 47:29; Gen 48:8-20). He knew not Joseph's sons, and could not distinguish them by sight, yet he did distinguish them by faith, transposing his hands intentionally, so as to lay his right hand on the younger, Ephraim, whose posterity was to be greater than that of Manasseh: he also adopted these grandchildren as his own sons, after having transferred the right of primogeniture to Joseph (Gen 48:22). and worshipped--This did not take place in immediate connection with the foregoing, but before it, when Jacob made Joseph swear that he would bury him with his fathers in Canaan, not in Egypt. The assurance that Joseph would do so filled him with pious gratitude to God, which he expressed by raising himself on his bed to an attitude of worship. His faith, as Joseph's (Heb 11:22), consisted in his so confidentially anticipating the fulfilment of God's promise of Canaan to his descendants, as to desire to be buried there as his proper possession. leaning upon the top of his staff-- Gen 47:31, Hebrew and English Version, "upon the bed's head." The Septuagint translates as Paul here. JEROME justly reprobates the notion of modern Rome, that Jacob worshipped the top of Joseph's staff, having on it an image of Joseph's power, to which Jacob bowed in recognition of the future sovereignty of his son's tribe, the father bowing to the son! The Hebrew, as translated in English Version, sets it aside: the bed is alluded to afterwards (Gen 48:2; Gen 49:33), and it is likely that Jacob turned himself in his bed so as to have his face toward the pillow, Isa 38:2 (there were no bedsteads in the East). Paul by adopting the Septuagint version, brings out, under the Spirit, an additional fact, namely, that the aged patriarch used his own (not Joseph's) staff to lean on in worshipping on his bed. The staff, too, was the emblem of his pilgrim state here on his way to his heavenly city (Heb 11:13-14), wherein God had so wonderfully supported him. Gen 32:10, "With my staff I passed over Jordan, and now I am become," &c. (compare Exo 12:11; Mar 6:8). In Kg1 1:47, 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 son before death. He omits the more leading blessing of the twelve sons of Jacob; because "he plucks only the flowers which stand by his way, and leaves the whole meadow full to his readers" [DELITZSCH in ALFORD].
John Gill Bible Commentary
By faith Moses, when he was born,.... Which is to be understood, not of the faith of Moses, but of the faith of his parents, at the time of his birth; which was when Pharaoh had published an edict, ordering every male child to be cast into the river; but instead of obeying this order, Moses was hid three months of his parents; that is, in his father's house, as it is said in Act 7:20 and is here expressed in the Ethiopic version. According to the Targumist (k), his mother went with him but six months, at the end of which he was born, and that she hid him three months, which made up the nine, the time in which a woman usually goes with child; and after that she could conceal him no longer: the hiding of him is here ascribed to both his parents, though in Exo 2:2 it is represented as the act of his mother; which, no doubt, was done, with the knowledge, advice, and consent of his father; and the Septuagint there renders it, "they hid him"; though the order of the history makes it necessary that it should be read in the singular. Parents ought to take care of their children; and persons may lawfully hide themselves, or others, from the cruelty of tyrants, and that as long as they can, for their safety; and this was so far from being wrong in the parents of Moses, that it is commended, as an instance of faith: they believed the promise in general, that God would deliver the people of Israel; they believed this to be about the time of their deliverance, and had some intimation, that this child in particular would be the deliverer, because they saw he was a proper child; not only of a goodly and beautiful countenance, but that he was peculiarly grateful and acceptable to God; they perceived something remarkable in him, which to them was a token that he would be the deliverer of God's people, and therefore they hid him; See Gill on Act 7:20. And they were not afraid of the king's commandment; nor did they observe it, for it was contrary to nature, and to the laws of God, and to the promise of God's multiplying of that people, and to their hopes of deliverance: there is a great deal of courage and boldness in faith; and though faith may be weakened, it cannot be lost; and a weak faith is taken notice of, as here; for though they feared not at first, they seem to be afraid afterwards; but when God designs to work deliverance, nothing shall prevent. (k) Jonathan ben Uzziel in Exod. ii. 2.
Tyndale Open Study Notes
11:21 Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22). • bowed in worship: Gen 47:31. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.