EXPOSITION
And Joseph fell upon his father's face, and wept upon him, and kissed him. Joseph had no doubt closed the eyes of his revered and beloved parent, as God had promised to the patriarch that he would (Genesis 46:4), and now, in demonstration both of the intensity of his love and of the bitterness of his sorrow, he sinks upon the couch upon which the lifeless form is lying, bonding over the pallid countenance with warm tears, and imprinting kisses of affection on the cold and irresponsive lip. It is neither unnatural nor irreligious to mourn for the dead; and he must be callous indeed who can see a parent die without an outburst of tender grief.
And Joseph commanded his servants, the physicians—literally, the healers, הָרֹפְאִים from רָפָא, to sew together, to mend, hence to heal, a class of persons which abounded in Ancient Egypt, each physician being only qualified to treat a single disorder (Herod; 2.84). The medical men of Egypt were held in high repute abroad, and their assistance was at various times required by persons from other countries, as, e.g; Cyrus and Darius. Their knowledge of medicines was extensive, and is referred to both in sacred (Jeremiah 66:11) and profane writings. The Egyptian doctors belonged to the sacerdotal order, and were expected to know all things relating to the body, and diseases and remedies contained in the six last of the sacred books of Hermes. According to Pliny (7.56), the study of medicine originated in Egypt. The physicians employed by Joseph were those attached to his own household, or the court practitioners—to embalm his father:—literally, to spice or season (the body of) his father, i.e. to prepare it for burial by means of aromatics; ut aromatibus condirent (Vulgate); ἐνταφιάσαι τὸν πατέρα αὐτοῦ (LXX.), which is putting part of a proceeding for the whole (Tayler Lewis). According to Herodotus (2. 86), the embalmers belonged to a distinct hereditary class or guild from the ordinary physicians; but either their formation into such a separate order of practitioners was of later origin (Hengstenberg, Kurtz, Kalisch), or Jacob was embalmed by the physicians instead of the embalmers proper because, not being an Egyptian, he could not be subjected to the ordinary treatment of the embalming art ('Speaker's Commentary')—and the physicians embalmed Israel. The method of preparing mummies in Ancient Egypt has been elaborately described, both by Herodotus (2.86) and Diodorus Sieulus (1.91), and, in the main, the accuracy of their descriptions has been confirmed by the evidence derived from the mummies themselves. According to the most expensive process, which cost one talent of silver, or about £250 sterling, the brain was first extracted through the nostrils by means of a crooked piece of iron, the skull being thoroughly cleansed of any remaining portions by rinsing with drugs; then, through an opening in the left side made with a sharp Ethiopian knife of agate or of flint, the viscera were removed, the abdomen being afterwards purified with palm wine and an infusion of aromatics; next, the disemboweled corpse was filled with every sort of spicery except frankincense, and the opening sewed up; after that the stuffed form was steeped for seventy days in natrum or subcarbonate of soda obtained from the Libyan desert, and sometimes in wax and tanning, bitumen also being employed in later times; and finally, on the expiration of that period, which was scrupulously observed, the body was washed, wrapped about with linen bandages, smeared over with gum, decorated with amulets, sometimes with a network of porcelain bugles, covered with a linen shroud, and, in due course, transferred to a mummy case.
And forty days were fulfilled for him; for so are fulfilled the days of those who are embalmed: and the Egyptians mourned (literally, wept) for him threescore and ten days—i.e. the whole period of mourning, including the forty days for embalming, extended to seventy days, a statement which strikingly coincides with the assertion of Diodorus Siculus (1:72), that the embalming process occupied about thirty days, while the mourning continued seventy-two days; the first number, seventy, being seven decades, or ten weeks of seven days, and the second 12 x 6 = 72, the duodecimal calculation being also used in Egypt. The apparent discrepancy between the accounts of Genesis and Herodotus will disappear if the seventy days of the Greek historian, during which the body lay in antrum, be viewed as the entire period of mourning, a sense which the words ταῦτα δὲ ποιήσαντες ταριχεύουσι λίτρῳ κρίηψαντες ἡμέρας ἐβδομήκοντα (Herod. 2.86)will bear, though Kalisch somewhat arbitrarily, but unconvincingly, pronounces it to be "excluded both by the context and Greek syntax."
And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh,—that Joseph did not address himself directly to Pharaoh, but through the members of the royal household, was not owing to the circumstance that, being arrayed in mourning apparel, he could not come before the king (Rosenmüller), since it is not certain that this Persian custom (Esther 4:2) prevailed in Egypt, but is supposed to have been due, either to a desire on Joseph's part to put himself on a good understanding with the priesthood who composed the courtly circle, since the interment of the dead was closely connected with the religious beliefs of Egypt (Havernick), or, what was more likely, to the fact that Joseph, having, according to Egyptian custom (Herod. 2:36), allowed his beard and hair to grow, could not enter the king's presence without being both shaven and shorn (Hengstenberg, Kurtz, Keil). It has been suggested (Kalisch) that Joseph's power may have been restricted after the expiration of the famine, or that another Pharaoh may have succeeded to the throne who was not so friendly as his predecessor with the grand vizier of the realm; but such conjectures are not required to render Joseph's conduct in this matter perfectly intelligible—saying, My father made me swear (Genesis 47:29), saying (i.e. my father saying), Lo, I die: in my grave which I have digged for me—not bought (Onkelos, Drusius, Ainsworth, Bohlen, and others), but digged, ὤρυξα (LXX.), fodi (Vulgate). Jacob may have either enlarged the original cave at Machpelah, or prepared in it the special niche which he designed to occupy—in the land of Canaan, there shalt thou bury me. Now therefore (literally, and now) let me go up, I pray thee (the royal permission was required to enable Joseph to pass beyond the boundaries of Egypt, especially when accompanied by a large funeral procession), and bury my father, and I will come again.
And Pharaoh said, Go up, and bury thy father, according as he made thee swear. Pharaoh's answer would, of course, be conveyed through the courtiers.
And Joseph went up to bury his father: and with him went up all the servants of Pharaoh (i.e. the chief officers of the royal palace, as the next clause explains), the elders of his house (i.e. of Pharaoh's house), and all the elders of the land of Egypt (i.e. the nobles and State officials), and all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks, and their herds, they left in the land of Goshen. And there went up with him (as an escort) both chariots and horsemen: and it was a very great company. Delineations of funeral processions, of a most elaborate character, may be seen on the monuments. A detailed and highly interesting account of the funeral procession of an Egyptian grandee, enabling us to picture to the mind's eye the scene of Jacob's burial, will be found in Wilkinson's 'Manners and Customs of the Ancient Egyptians,' vol. 3. p. 444, ed. 1878. First servants led the way, carrying tables laden with fruit, cakes, flowers, vases of ointment, wine and other liquids, with three young geese and a calf for sacrifice, chairs and wooden tablets, napkins, and other things. Then others followed bearing daggers, bows, fans, and the mummy cases in which the deceased and his ancestors had been kept previous to burial. Next came a table of offerings, fauteuils, couches, boxes, and a chariot. After these men appeared with gold vases and more offerings. To these succeeded the bearers of a sacred boat and the mysterious eye of Osiris, as the god of stability. Placed in the consecrated boat, the hearse containing the mummy of the deceased was drawn by four oxen and by seven men, under the direction of a superintendent who regulated the march of the funeral. Behind the hearse followed the male relations and friends of the deceased, who either beat their breasts, or gave token of their sorrow by their silence and solemn step as they walked, leaning on their long sticks; and with these the procession closed.
And they came to the threshing-floor of Atad. The threshing-floor, or goren, was a large open circular area which was used for trampling out the corn by means of oxen, and was exceedingly convenient for the accommodation of a large body of people such as accompanied Joseph. The goren at which the funeral party halted was named Atad (i.e. Buckthorn), either from the name of the owner, or from the quantity of buck-thorn which grew in the neighborhood. Which is beyond Jordan—literally, on the other side of the Jordan, i.e. west side, if the narrator wrote from his own standpoint (Jerome, Drusius, Ainsworth, Kalisch, 'Speaker's Commentary,' Wordsworth, et alii), in which case the funeral train would in all probability follow the direct route through the country of the Philistines, and Goren Atad would be situated somewhere south of Hebron, in the territory (afterwards) of Judah; but east side of the river if the phrase must be interpreted from the standpoint of Palestine (Clericus, Rosenmüller, Hengstenberg, Kurtz, Keil, Lange, Gerlach, Havernick, Murphy, and others), in which case the burial procession must have journeyed by the wilderness, as the Israelites on a latter occasion did, and probably for not dissimilar reasons. In favor of the former interpretation may be claimed Genesis 50:11, which says the Canaanites beheld the mourning, implying seemingly that it occurred within the borders of Canaan, i.e. on the west of the Jordan; while support for the latter is derived from Genesis 50:13, which appears to state that after the lamentation at Goren Atad the sons of Jacob carried him into Canaan, almost necessarily involving the inference that Goren Atad was on the east of the Jordan; but vide infra. If the former is correct, Goren Atad was probably the place which Jerome calls Betagla tertio ab Hiericho lapide, duobus millibus ab Jordane; if the latter is correct, it does not prove a post-Mosaic authorship (Tuch, Bohlen, &c.), since the phrase appears to have had an ideal usage with reference to Canaan in addition to the objective geographical one. And there they mourned with a great and very sore lamentation. The Egyptians were exceedingly demonstrative and vehement in their public lamentations for the dead, rending their garments, smiting on their breasts, throwing dust and mud on their heads, calling on the deceased by name, and chanting funeral dirges to the music of a tambourine with the tinkling plates removed. And he made a mourning for his father seven days. This was a special mourning before interment (cf. Ecclesiasticus 22:11).
And when (literally, and) the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they (literally, and they) said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abel-mizraim,—i.e. the meadow (אָבֵל) of the Egyptians, with a play upon the word (אֵבֶל) mourning (Keil, Kurtz, Gerlach, Rosenmüller, &c.), if indeed the word has not been punctuated wrongly—אָבֵל instead of אֵבֶל (Kalisch), which latter reading appears to have been followed by the LXX. (πένθος Αἰγύπτου) and the Vulgate (planctus AEgypti)—which is beyond Jordan (vide supra).
And his sons—the Egyptians halting at Goren Atad (Keil, Havernick, Kalisch, Murphy, etc.); but this does not appear from the narrative—did unto him according as he commanded them (the explanation of what they did being given in the next clause): for his sons carried him—not simply from Goren Atad, but from Egypt, so that this verse does not imply anything about the site of the Buckthorn threshing-floor (vide supra, Genesis 50:11)—into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a burying-place of Ephron the Hittite, before Mature (vide Genesis 23:1.).
And Joseph returnee into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.
HOMILETICS
The funeral of Jacob.
I. THE PRIVATE SORROW. That a great and good man like Jacob, the father of a numerous family, the ancestor of an important people, the chieftain of an influential tribe, the head of the Church of God, should depart this life without eliciting from some heart a tribute of sorrow, is inconceivable. That any of his sons witnessed the last solemn act of this great spiritual wrestler, when he gathered up his feet into his bed and yielded up his spirit into the hands of God, without a tear and without a pang of grief, although it is only the emotion of Joseph that is recorded, is what we cannot for a moment believe. Less demonstrative than was that of Joseph, less deep too, probably, since the heart of Joseph appears to have been peculiarly susceptible of tender emotions, we may yet suppose that the grief of Joseph's brethren was not less real.
II. THE PUBLIC MOURNING. In accordance with the customs of the times, and of the country, it was needful that a public ceremonial should be observed, in honor of the dead. Accordingly, Joseph, as the first step required by the usages of the people amongst whom he lived, gave instructions to his court physicians to embalm his father. For details as to the process, which occupied a period of forty days, the Exposition may be consulted. Then, along with this, for seventy days, peculiar rites, supposed to be expressive of the heart's grief, such as rending the garments, smiting the breast, throwing dust upon the head, calling on the deceased, were maintained with the assistance of friends, neighbors, and professional mourners.
III. THE FUNERAL PROCESSION.
1. The train of mourners. This consisted of the state and court officials of Pharaoh's house, and of the land of Egypt, the members of the houses of Joseph and his brethren, and a troop of horsemen and charioteers for protection on the journey.
2. The line of march. This was either straight north, through the country of the Philistines, if Goren Atad was south of Hebron in Judea, or it was round about by the way of the wilderness, if the halting-place was east of Jordan.
3. The lamentation at Goren Atad. This was intended as a special demonstration before burial, and was conducted with such vehemence as to arrest the attention of the Canaanites, who called the place in consequence, Abel-Mizraim; i.e. the plain or the mourning of Mizraim.
4. The advance to Hebron. It is more than probable that the Egyptians, who had accompanied the funeral procession from Goshen, remained behind at Goren Atad, while Joseph and his brethren bore the patriarch's body on to Hebron.
IV. THE SOLEMN INTERMENT. His sons buried him in the ancestral vault; of Mach-pelah. Reverently, affectionately, tearfully, yet hopefully, let us hope, they laid the weary pilgrim down to sleep till the resurrection morn beside the dust of his own Leah, and in the company of Abraham, and Sarah, and Isaac, and Rebekah. It must have been an affecting, as surely it was a sublime spectacle, this coming home of an aged exile to lay his bones in his native land, this returning of the heir of Canaan to claim his inheritance, this laying down of the last member of the great patriarchal family among the other inmates of Machpelah. With the burial of Jacob, the first patriarchal family was complete, and the tomb was closed. The members of the second household slept at Shechem.
HOMILIES BY R.A. REDFORD
Retrospect and prospect.
The fellowship of Egypt with the children of Israel in the burial of Jacob is full of significance. "A very great company went with them." "Abel-Mizraim" the Canaanites called it, "a grievous mourning to the Egyptians." It seemed to them altogether an Egyptian funeral. Yet we know that it was not. The work of God's grace will transform the world that it shall not be recognized. The funeral itself said, Egypt is not our home. It pointed with prophetic significance to the future of God's people. Canaan, the home of God's people, is the symbol of the everlasting home. Strange that the conscience should wake up in the brethren of Joseph after the father's death. How great the power of love in subduing fear! The true-hearted, tender piety of Joseph both towards God and towards his father and his kindred, is not influenced by such considerations as affected the lower characters of his brethren. They feared because they were not as true as he. "Joseph wept when they spake unto him," wept for them, wept to think they had not yet understood him. It is a great grief to a good man, a man of large, simpler loving nature, to be thought capable of unkindness and treachery. Joseph recognized that his life had been a Divine thing. He was only an instrument in the hands of God, in the place of God. He saw Providence working with grace. The influence of real religion is to sanctify and exalt natural affections. Joseph's end, like his father's, was a testimony to the faithfulness of God, and a fresh consecration of the covenant people to their Divine future. "I die, and God will surely visit you. He was a truly humble man to the last. His people's blessedness was not of his making. His death would be rather their gain than their loss. Yet "by faith he gave commandment concerning his bones" (Hebrews 11:22), not in any foolish feeling of relic worship, but because he would have the people while in Egypt not to be of Egypt. Those who live on the promises of God will feel that" faith is the substance of things hoped for, the evidence of things not seen," and confess, not by word only but by deed, and to the last moment of life, "that they are pilgrims and strangers on the earth," "seeking a better city, even a heavenly."—R.