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Commentary on Genesis 50 verses 1–6
Joseph is here paying his last respects to his deceased father. 1. With tears and kisses, and all the tender expressions of a filial affection, he takes leave of the deserted body, Gen 50:1. Though Jacob was old and decrepit, and must needs die in the course of nature - though he was poor comparatively, and a constant charge to his son Joseph, yet such an affection he had for a loving father, and so sensible was he of the loss of a prudent, pious, praying father, that he could not part with him without floods of tears. Note, As it is an honour to die lamented, so it is the duty of survivors to lament the death of those who have been useful in their day, though for some time they may have survived their usefulness. The departed soul is out of the reach of our tears and kisses, but with them it is proper to show our respect to the poor body, of which we look for a glorious and joyful resurrection. Thus Joseph showed his faith in God, and love to his father, by kissing his pale and cold lips, and so giving an affectionate farewell. Probably the rest of Jacob's sons did the same, much moved, no doubt, with his dying words. 2. He ordered the body to be embalmed (Gen 50:2), not only because he died in Egypt, and that was the manner of the Egyptians, but because he was to be carried to Canaan, which would be a work of time, and therefore it was necessary the body should be preserved as well as it might be from putrefaction. See how vile our bodies are, when the soul has forsaken them; without a great deal of art, and pains, and care, they will, in a very little time, become noisome. If the body have been dead four days, by that time it is offensive. 3. He observed the ceremony of solemn mourning for him, Gen 50:3. Forty days were taken up in embalming the body, which the Egyptians (they say) had an art of doing so curiously as to preserve the very features of the face unchanged; all this time, and thirty days more, seventy in all, they either confined themselves and sat solitary, or, when they went out, appeared in the habit of close mourners, according to the decent custom of the country. Even the Egyptians, many of them, out of the great respect they had for Joseph (whose good offices done for the king and country were now fresh in remembrance), put themselves into mourning for his father: as with us, when the court goes into mourning, those of the best quality do so too. About ten weeks was the court of Egypt in mourning for Jacob. Note, What they did in state, we should do in sincerity, weep with those that weep, and mourn with those that mourn, as being ourselves also in the body. 4. He asked and obtained leave of Pharaoh to go to Canaan, thither to attend the funeral of his father, Gen 50:4-6. (1.) It was a piece of necessary respect to Pharaoh that he would not go without leave; for we may suppose that, though his charge about the corn was long since over, yet he continued a prime-minister of state, and therefore would not be so long absent from his business without licence. (2.) He observed a decorum, in employing some of the royal family, or some of the officers of the household, to intercede for this licence, either because it was not proper for him in the days of his mourning to come into the presence-chamber, or because he would not presume too much upon his own interest. Note, Modesty is a great ornament to dignity. (3.) He pleaded the obligation his father had laid upon him, by an oath, to bury him in Canaan, Gen 50:5. It was not from pride or humour, but from his regard to an indispensable duty, that he desired it. All nations reckon that oaths must be performed, and the will of the dead must be observed. (4.) He promised to return: I will come again. When we return to our own houses from burying the bodies of our relations, we say, "We have left them behind;" but, if their souls have gone to our heavenly Father's house, we may say with more reason, "They have left us behind." (5.) He obtained leave (Gen 50:6): Go and bury thy father. Pharaoh was willing his business should stand still so long; but the service of Christ is more needful, and therefore he would not allow one that had work to do for him to go first and bury his father; no, Let the dead bury their dead, Mat 8:22.
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SUMMARY
Genesis 50:3 meticulously records the Egyptian funerary rites observed for Jacob, detailing a forty-day period for his embalming, which was standard for such a procedure, followed by an extended seventy-day national mourning period. This passage not only highlights the profound respect accorded to Jacob, largely due to his son Joseph's elevated status in Egypt, but also provides valuable insight into the elaborate burial customs of ancient Egypt, underscoring the universal human experience of grief and the cultural expressions of honor for the deceased.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Numerical Symbolism through the specific mention of "forty days" and "seventy days." The number forty often signifies a period of testing, preparation, or completion in biblical narratives, while seventy can symbolize completeness or a divinely appointed period. In this context, they denote precise, culturally significant timeframes for the embalming and mourning processes. The distinction between the two numbers also creates a subtle Juxtaposition, highlighting the difference between the technical procedure of embalming and the broader, more encompassing period of national mourning. The detailed description of these foreign customs also serves as a form of Cultural Realism, grounding the biblical narrative in the historical and cultural practices of the time, lending credibility to the account.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 50:3, while detailing ancient customs, subtly underscores profound theological truths. The extraordinary honor shown to Jacob by the Egyptians is a direct manifestation of God's providential hand in Joseph's life. Joseph's faithfulness and wisdom, divinely bestowed, elevated him to a position of power that ultimately brought blessings and respect, even in death, to his family. This demonstrates that God's covenant promises extend beyond the individual, influencing the circumstances of their descendants and even the perceptions of surrounding nations. The universal human experience of grief, vividly portrayed by the extended mourning period, reminds us of the profound impact of death and the human need for communal lament and processing of loss.
REFLECTION AND APPLICATION
Genesis 50:3, though describing ancient Egyptian practices, offers timeless insights into the human condition and our response to loss. The meticulous care taken in preparing Jacob's body and the extended period of mourning underscore the importance of honoring the deceased, a practice that transcends cultures and speaks to the inherent dignity of human life. This passage reminds us that grief is not a process to be rushed; the seventy days of mourning acknowledge that healing from loss requires significant time and communal support. It invites us to consider how our own communities provide space and time for lament. Furthermore, Joseph's righteous life and integrity, which led to his father receiving an honor typically reserved for Egyptian nobility, serve as a powerful testament to the far-reaching influence of a life lived faithfully before God. Our character and faithfulness can bring blessings and respect not only to ourselves but also to those connected to us, even impacting their circumstances in profound ways.
Questions for Reflection
FAQ
Why is there a distinction between 40 and 70 days?
Answer: The "forty days" refers specifically to the active desiccation phase of the embalming process, where the body was treated with natron salts to prevent decay. This was the most critical part of mummification. The "seventy days" encompasses the entire mummification procedure, including the initial forty days, followed by the washing, anointing, and wrapping of the body in linen bandages, and placing it within its coffins. It also accounts for the full period of public mourning and funerary rites observed by the Egyptians, which extended beyond the physical preservation of the body. This distinction highlights the different stages of the elaborate Egyptian burial customs for a revered figure like Jacob.
Did the Israelites typically practice embalming like the Egyptians?
Answer: No, embalming was not a typical Israelite practice. The Israelites generally buried their dead quickly, often on the same day, as seen in passages like Deuteronomy 21:23. Their theological understanding emphasized that the body returned to dust (as in Genesis 3:19), and their focus was on the spiritual state of the deceased and the hope of resurrection, rather than the preservation of the physical body. The embalming of Jacob and later Joseph (Genesis 50:26) were exceptions, influenced by their unique circumstances and high status within Egyptian society, not a reflection of standard Israelite funerary customs.
CHRIST-CENTERED FULFILLMENT
While Genesis 50:3 details ancient funerary customs, it subtly foreshadows Christ's ultimate triumph over death and decay. The meticulous, time-bound efforts to preserve Jacob's body through embalming, a temporary measure against corruption, stand in stark contrast to the eternal preservation of Christ's body. The Psalmist prophesied that God would not allow His Holy One to "see corruption" (Psalm 16:10), a prophecy explicitly applied to Jesus' resurrection by Peter in Acts 2:27 and Acts 13:35-37. Jacob's body, despite embalming, would eventually decay, but Christ's body was raised imperishable, signifying His divine power and the promise of resurrection and eternal life for all who believe in Him (1 Corinthians 15:53-57). Furthermore, the immense honor and national mourning shown to Jacob, a patriarch of God's chosen people, points to the unparalleled honor and reverence due to Christ, the true King and Lord over all, whose death and resurrection bring not just temporary comfort but everlasting life and true solace beyond any earthly mourning period (John 11:25-26).