Exegetical and Hermeneutical Commentary of Hebrews 11:22
By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
22. when he died ] The less common word for “dying” is here taken from the LXX. of Gen 1:26.
gave commandment concerning his bones ] A sign of his perfect conviction that God’s promise would be fulfilled (Gen 50:24-25; Exo 13:19; comp. Act 7:16).
Fuente: The Cambridge Bible for Schools and Colleges
By faith Joseph, when he died – When about to die; see Gen 50:24-25.
Made mention of the departing of the children of Israel – Margin, remembered. The meaning is, that he called this to their mind; he spake of it. And Joseph said unto his brethren, I die; and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob. This prediction of Joseph could have rested only on faith in the promise of God. There were no events then occurring which would be likely to lead to this, and nothing which could be a basis of calculation that it would be so, except what God had spoken. The faith of Joseph, then, was simple confidence in God; and its strength was seen in his firm conviction that what had been promised would be fulfilled, even when there were no appearances that to human view justified it.
And gave commandment concerning his bones – Gen 50:25. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence. He had such a firm belief that they would possess the land of promise, that he exacted an oath of them that they would remove his remains with them, that he might be buried in the land of his fathers. He could not have exacted this oaths, nor could they have taken it, unless both he and they had a sure confidence that what God had spoken would be performed.
Fuente: Albert Barnes’ Notes on the Bible
Heb 11:22
Joseph gave commandment concerning his bones
The faith of Joseph on his death-bed
It is a noble scene which is brought before us by the simple record of the historian; and I call upon you to behold it, that you may learn what faith can do against the promptings of nature, the suggestions of suspicion, and the dictates of pride.
I know what would be likely to be the uppermost feelings in that expiring man, who, amid all the insignia of authority and wealth, is bidding farewell to brethren and children. I know what he might be expected to do and to say. His wasted features might be lit up with a smile of exultation, as he surveyed the tokens of almost regal state; and he might say to those around, Behold the glory to which I have raised you, and which I bequeath to you and your posterity. It will be your own fault if this glory decay: the best of all Egypt is yours, if you do not, through indolence or love of change, suffer that it be wrested from your hold. But nothing of this kind proceeds from the dying mans lips. Interpret his last words, and they are as though he had said, Children and brethren, he not deceived by your present prosperity; this is not your home; it is not here, notwithstanding the appearances, that God wills to separate you to Himself. Ye are the descendants of Abraham; and Egypt, with its idols, is no resting-place for such. Ye must be ever on the alert, expecting the signal of departure from a land, whose treasures are but likely to detain you from the high calling designed for you by God. Settle not then yourselves, but be ye always as strangers; strangers where you seem firmly established, and where, by a marvellous concurrence of events, you have risen to dominion. Such, we say, are virtually the utterances of the expiring patriarch. And when you think that, by these utterances, he was taking the most effectual way of destroying the structure so surprisingly reared, and on which it were incredible that he did not himself gaze with amazement and delight; that he was detaching those whom he loved from all which, on human calculation, was most fitted to uphold them in glory and power, I assent, in all its breadth, to the statement of St. Paul, that it was by faith that Joseph, when he died, made mention of the departing of the children of Israel. But we have not yet spoken of Josephs giving commandment concerning his bones; and this is far too memorable a circumstance to be passed over without special comment. Why, think ye, did Joseph wish to lie unburied in the midst of his people, except that his bones might perpetually preach to them, that Egypt was not to be their home, but must be abandoned for Canaan? The lesson, that they were to be expecting to depart from the country which had received them, he longed to enforce after death, knowing that his brethren would be likely to forget it. But how shall he accomplish this? Let his bones lie unburied because they wait the being carried up to Canaan, and will there not be an abiding memento to the Israelites, that, sooner or later, the Lord will transplant them to the land which He promised to their fathers? It is in this way that we interpret the commandment of Joseph. You have heard of the preaching of a spectre: the spirit that passed before the face of Eliphaz, and caused the hair of his flesh to stand up, came from the invisible world to give emphasis, as well as utterance, to the question, Shall mortal man be more just than God? shall a man be more just than his Maker? And here you have, not the preaching of a spectre, but the preaching of a skeleton: the bones of Joseph are converted into an orator, and make mention of the departing of the children of Israel. The patriarch could no longer warn and command his descendants with the voice of a living man: his tongue was mute in death: but there was eloquence in his sepulchred limbs. Wherefore had he not been gathered to his fathers? It was a dead thing, which nevertheless appeared reluctant to die: it seemed to haunt the earth in its lifelessness, as though it had not finished the office for which it had been born. And since it could not fail to be known for what purpose the body of one, so honoured, lay unburied year after year, did not Josephs bones perpetually repeat his dying utterances? and could anything better have been devised to keep up the remembrance of what his last words had taught, than this his subsistence as a skeleton, when he had long ceased to be numbered with the living? But we ought not to fail to observe, before we quit the death-bed of Joseph, that, forasmuch as unquestionably the Spirit of God actuated the expiring patriarch, and perhaps dictated his words, the commandment as to his bones may have been designed to imitate, or illustrate, the truth of a resurrection. I cannot but infer, from this anxiety of Joseph in regard to his grave, that he did not consider the body as a thing to be thrown aside so soon as the vital principle were extinct. He who shows anxiety as to the treatment of his remains shows something of a belief, whether he confess it or not, that these remains are reserved for other purposes and scenes. I can hardly think that Joseph believed that his body would never live again: he would scarcely have provided it a sepulchre in Canaan, if persuaded that, in dying, it would be finally destroyed. His bones might as well have rested in Egypt, had he not imagined them appointed, to the being brought up from the dust and again sinewed with life. But on the supposition of a belief, or even the faintest conjecture, of a resurrection, we seem to understand why the dying patriarch longed to sleep in the promised land. I will not leave, he seems to say, this body to be disregarded, and trampled on, as though it were merely that of an animal whose existence wholly terminates at death. That which God takes care of, reserving it for another life, it becomes not man to despise, as though undeserving a thought. And though the eye of the Almighty would be on my dust in Egypt, as in Canaan, yet would I rather rest with the righteous than with the wicked in the grave, with my fathers and my kinsmen, than with the foreigner and the enemy. If I am to start from long and dark slumbers, let those who wake with me be those whom I have loved, and who are to share with me the unknown existence. (H. Melvill, B. D.)
The patriarch Joseph as a builder of the city of God
Why does our author fix upon the request of the dying patriarch concerning the removal of his bones to the land of promise, as constituting his special claim to rank amongst the chief builders of the City of Faith? Not certainly because of the lack of other and appropriate material. For Joseph, like Barnabas, was a good man, full of faith, and of the spirit of holiness, and his life from boyhood to old age displayed a conspicuous strength of confidence in the living God as the Redeemer and Ruler of his life. Surely with a biography, every page of which recounts the power and blessedness of trust in the Lord, he must have had deep and strong reason for restricting his choice to the last page of the volume. Did he shrink from including in his list of world-builders any one on whom death had not set its seal of finality–in obedience to the maxim of Solon, Call no man happy till he is dead? That cannot be, for this list of world-builders is certainly no mere gathering of the last sayings of dying men. It throbs with the passion, and is luminous with the achievements of full and strong life. In the judgment of the compiler of this list, the patriarch Joseph reveals the unsubduable strength of a valorous soul; when approaching his end, he speaks of the exodus of Israel, and gives commandment concerning his bones. But it is not improbable that the memorable words of Joseph came into his mind as he recalled the vision of the dying patriarch Jacob, imparting his blessing to Ephraim and Manasseh, and adoring God for the manifold mercies of his long life. Making all allowance for the influence of this law of association, yet I feel sure a deeper reason governed his choice of this specific moment in Josephs career as signally illustrative of Josephs faith. He saw in these words the characteristic quality of the mans faith–the essential soul of him and of it–living as well as dying, guiding not less than crowning his life; a faith in God essentially patriotic, identifying him with the fortunes of his fathers house and the future of his people, and constituting him one of the founders of the commonwealth of Israel, and thereby one of the builders of the eternal city of God. That such reasoning is valid will appear if we briefly examine the contents and characteristics of Josephs faith. His end is nigh; but the soul of the deputy-king is absorbed in thoughts and hopes concerning the future of his brethren, and breathes out its deep yearnings in a solemn adjuration to them to pledge him in an unbroken faith in the living God, the God of Israel. No anxiety for self darkens his last moments; no consideration for his greatness and fame disturbs the serenity of his soul. The request of Joseph concerning his bones, wears, I daresay, to some of us, an aspect of concern for himself, but really it is only an additional witness to the patriotic quality of his faith, and the quenchlessness of his hope. The ruling passion, love of his brethren, is strong in death. As the faith of Moses incarnated itself in uncomplaining endurance for forty years of the severest spiritual discipline, and that of Abraham in a splendid venture into a trackless desert at the bidding of the God who had chosen him, so the faith of the patriarch Joseph clad itself in the self-suppressing, pure, and far-seeing patriotism of his farewell appeals and aspirations. Thus, by faith, Joseph built the city of God in a day of impending trial and prolonged and acute suffering. But his speech makes clear that his faith rested on the solid basis that human life is a Divine order; that his own life had been moulded by God, the Watcher and Ruler of mankind, who had given him his education, and his place in the administration of the affairs of Egypt and the world. Joseph saw that truth early, and rarely, if ever, lost sight of it. It shines like a brilliant star in the darkest night of his life. It is the thread of gold woven into the web of his character. But this order and that faith have for their goal, their objective, the future of Israel; the deliverance, guardianship, development, and service of the people of Gods special choice. By faith, Joseph makes mention not of his bones first, but of the departure of the children of Israel from Egypt on their way to the new home and fatherland in Palestine. Real faith in God embraces a good future. Joseph had said of his life at each stage, God did it–God, first and last–God, and not men, and so his farewell word is a gospel of God and of the future, God will surely visit you. For faith in God carries faith in mans advance, in, his sure if slow, spiritual growth, in the perfection of society and the ascendency of righteousness, peace, and joy. And is not the same device, God did it, traceable on the extended walls of our British history? Through all the chaos and disorder, recklessness and revolution of our ancestors, there is a Divine purpose and a Divine energy working out for us a future rich in promise for all the sons of men. The making of the nations is in the hands of its true and trusty souls who expel selfishness by the love of God, self-will by obedience to the Divine order, and despair by a living hope in the redeeming God. It is Joseph who is crowned amongst his brethren:–Joseph, not Reuben. The firstborn is deposed. Instability cannot rule, for it cannot guide. Reuben must give way to the stronger soul of the boy he loves. Cruelty pulls down and destroys. Weapons of violence may keep off a foe, but they do not guarantee primacy of political power. By faith Joseph gains his place, and by faith he holds it after his death, advancing his formative and inspiring influence in the life of the people, through that commandment concerning his bones. Patriotism is fed from three perennial fountains–God, the Home, and History. God is the supreme politician; He is the Maker of nations and peoples. He does not leave us solitary, but setteth us in families, cities, nations, and empires. No part of our life is strange to Him; He filleth all in all, and faith in His Divine administration helps each citizen to find his place in the plan of God, to see his duty, to cast out evil, and to build for righteousness and peace. Christians are the soul of the world, said the writer of the Epistle to Diognetus. What our politics need is soul; therefore Christians ought to be the best patriots and the most devoted politicians. Fed by faith in God, nourished in homes radiant with His presence, and guided by the Divine flame that burns in the bush of history, it is theirs to make and mould the purest, gladdest, strongest civic life of the world. See to it, therefore, that you choose your legislators for their strong faith in the living God and in the future of humanity. Put your conscience into your choice. Be not deceived by brilliant gifts. Never surrender your power to the greed of place and pelf. But remember, too, that the safety and progress of states and the widening welfare of mankind depend upon the heroic service of individual citizens, on men and women who, through faith in God, are masters of themselves, patient with suffering and failure, but impatient at wrong, iniquity, and dishonour, and who give to the world the distinctive influence of a pure Christian character and the consecrated service of a noble Christian life. Ye are the light of the world. Ye are the salt of the earth. (J. Clifford, D. D.)
The wonderful story of Josephs bones
1. It is not possible to read the life of Joseph without beholding here the portrait of a great man, not merely as commanding and guiding intelligence, but that which is higher yet, a strong and noble, personal character.
2. He was what we should call a self-made man; he was as much so as any man can be a self-made man; his life was one long contest with difficulties, but he overcame them all. He was made by God.
3. The greatness of Joseph was what we call moral greatness. He was not a warrior; he had insight and foresight; and he had that which really makes life easy and character strong. He had principles: faith ruled and controlled his character. And thus he ascended to the place of power in the great land of the Nile. So in the country of the Pyramids he ruled and he died. Can you see him in death?–surrounded by the dusky magnificence of that strong and ancient monarchy, the barbaric pearl and gold there, the Pharoah of that day waiting there and endeavouring to detain awhile the wisdom of that mighty and far-seeing mind. But where is he? Where is Joseph? True to the law of our being, by which to die is to recollect the past existence–as Shakespeare makes even that wicked old Falstaff when dying to revisit innocent scenes and babbling of green fields; and some of you will probably remember the story De Quineey tells of his mother, in his Confessions of an English Opium Eater, how, in one memorable moment and instant of her life, when very near to death, her whole life started before her, all its moments successive and yet instantaneous; which leads De Quincey himself to remark, that there is no such thing as ultimate forgetting–true to the Divine law, his memory is away in the fields of his youth, fields, perhaps, not seen since the day when he left his fathers house to be a prisoner and an exile. He is among the fields of Hebron, he is a boy again. He sees the tender face of Rachel, his mother, his venerable father, long since gathered to the earlier patriarchs, Shechem, the Ishmaelites, the well–these all rise before his eyes, soon to be dismissed. But other associations will not go; more mysterious presences are about him; unseen fingers are drawing aside the curtains of the future history of his nation and his posterity; the enrapturing visions of death are thronging before him; he sees the persecution and the tyranny of the centuries as they rave and roll round his dust; he sees the march of the multitudes through the wilderness, the dividing sea, the tabernacle, the cloud, the pillar, Canaan, the temple; he sees the hurrying people, the rising thrones, the little mountain monarchy destined to throw a spell of power over the world when obscurity should fold the fame of Egypt and Assyria. Then there came a thought of his own dust. Shall I lie here alone amidst Egyptian sands, while they are there? My bones amidst idolatrous crowds while the people of the covenant have crossed the river to their inheritance? No!
I. See here THE NATIONALITY OF JOSEPH. His heart turns to Canaan. You see, here is an illustration, in the wearied statesman, of that which the apostle assigns to these patriarchs of faith. He, too, by this act, confessed himself a stranger and pilgrim. He who could give this commandment concerning his bones, declared plainly that he sought a country; that he, in fact, was mindful of the country whence he came out, that he desired opportunity to return thither; nay, that he descried a better country, a heavenly.
II. But underlying this there was a far deeper feeling, a far higher and a far mightier without which it would have been the mere boast of race distinction–it was THE LESSON OF FAITH. He believed, he counted Him faithful who had promised. Joseph was one of the children of the promise. His affections for his people, for his family, were founded in his affection for God, his fathers God. I die, but God shall surely visit you. It was clear to the mind of the patriarch–the affliction, the tyranny, the departure. The world would seek to enslave the Church, and then God would say, Loose her, and let her go, and then the Church would arise and depart. He knew the promise made to Abraham by two immutable things; he knew the people that were to be as the stars of the sky in multitude, as the sands on the sea-shore innumerable. It was Faith–God will surely visit you, and ye shall carry my bones up from hence; he made mention of the departure of the children of Israel, and gave commandment concerning his bones.
III. He died! Shall we then say here, How men speak when they are dead? May we not say, Read here, in this history, a lesson of THE SUSTAINING POWER THERE IS IN THE MEMORIES OF GREAT AND GOOD MEN. HOW long it seemed, the dreary night–long seemed the covenant lost; it was buried, not lost; those bones were a kind of witness, those dying words were a testimony to the faithfulness of God. Thus often truth is buried, or a noble character seems lost; but fear not for anything on which God has set His seal. At last the moment comes; they hurry out of the land, but they do not in their haste forget those bones, they are borne along with them on their mysterious march. In the long progress through the wilderness old men dropped and died, children were born, children became men and women–still there was the wonderful chest, the bones the same as when they came up from Egypt. In their progress through the desert, by those Sinaitic rocks, the awful dead seemed to add to their criminality, when they doubted; to their hopes, as they moved upon their way, like an enchantment and a terror to such a people. The spell of his words was upon them in which he gave commandment concerning his bones. No; great good men do not pass away, as some suppose. We have a very legible illustration in the guardian care exercised over the relics; Joseph lived in the thoughts and affections and hopes of his descendants. The dust of the holy dead is precious, the words of the holy dead are watchwords Thy dead men shall live together, with My dead body shall they arise.
IV. I cannot but think that there was here A HINT, A HOPE, AN ASPIRATION TOUCHING THE RESURRECTION. I cannot but think that the glorious dreamer anticipated, not only the departure of the tribes, but the final unsealing of all those tombs, and longed rather to be near the old cemetery of Machpelah than amidst the cold, dark, stony, stately rooms of Egyptian pyramids and their coffins. Yes, as in that hour when the tribes in their flight could not leave behind them those bones, but bore them to their appointed resting-place in the promised land, so shall it be in the resurrection of the dead. At the risk of seeming to say what, to fastidious ears, may seem the mere refining of spiritualism, I will say, God will suffer no dust to remain in Egypt that belongs to Canaan; nothing that belongs to Grace shall remain beneath the dominion of Nature; there is an eye that watches; there is a law by which it will resume its own empire. There is a commandment concerning our bones. (E. Paxton Hood.)
Sanctity of the body:
Not their historic deeds, but their faith was the point of selection for all the heroes of this great chapter; their forelooking and their belief of things not yet happened, so as to influence their daily life and conduct. Their faith; that is, the power of the sanctified imagination acting upon spiritual and temporal things. Yet, not what they did–their various achievement, but what they were internally, in regard to this one point, determined who should be admitted and who should not. Even the poor harlot of Jericho had a place in this national gallery, because she acted upon a sagacious foresight of faith, and did good to the spies that Israel had sent forth. And what more significant than the same account of Joseph! Egypt was the worlds capital, advanced higher in civilisation than any or all others. Glory, on every side, had its symbols. Now, he-requests of all this regnant glory nothing. In his dying hour it was to him as a fable; as a thing like a summers brook run dry. He asks for no history to be chiselled on obelisk or temple facade, or writing upon papyrus. Swear to me that you will carry my bones to the sepulchre of my fathers, to the cave of Machpelah, where Abraham and Isaac and Jacob rest. Let me slumber among them. He had never forgotten his country. Egypt could not make him an Egyptian; exile could not make him a foreigner; all the gorgeous civilisation could not make him forget his shepherd-home. Palaces, sculptured temples, magnificent ceremonies of sepulture. He longed to leave the Nile and to sleep where the Jordan rolled, or near it. The faith of his youth and the love of his childhood and fidelity to his nation and his kindred remained uncorrupted by the whole prosperity of his imperial life, and is that nothing? Is this fidelity to brotherhood, native land, and ancestry to be counted as unworthy of a record? Ten thousands of men dwell among us and are cheered by a prosperity such as never came to their earlier years, yet old age will babble still of the circumscription of youth, and the dying fire will kindle a flame of love to the old home, and he were no worthy citizen of this empire who could in his prosperity forget the home of his childhood and the tongue of his people; for among the things that are sacred, none are more so than the remembrances of the paternal roof of childhood. What! says the hard Materialist, of this fancy. Why should he want to take his bones from the sands of Egypt? What matter where the body sleeps? This concern for the perishable body is not scientific; it is a mirage of sentiment. Nevertheless, sentiment is more fruitful of joy and as fruitful of elevation as science itself. And as the solid earth on which we build is important, and the sky, with its rolling clouds and its translucent atmosphere, not less important, so in human life, while we do not disdain the facts, neither should we disdain the fancies. There is a shock given to a superior sentiment when the body is discarded and thrown out as something worn-out and worthless. All that is noblest in human consciousness, revolts at any indifference of this kind. How well has the body served us; our senses, as if they were so many ministers of God, bringing in treasures hour by hour, year after year, in their round–through the eye. Or who can count what the ear has done for us?-the highway along which have trooped such thoughts, such feelings have been enunciated, such loves have whispered, such sweet sounds ministered to us. Who can tell what that golden gate, the ear, is, through which Gods messages of kindness to men have moved in multitude? What joy have we had in the voice! How well has this strangely delicate, yet wonderfully enduring body served us, with its various implements and organs, secret or open and visible–what a service has it rendered to every one in life! Even by the law of association one should come to honour it. So we do. The poor, helpless, withered, almost speechless old woman that sits in the corner is the mother of our mother. We do not see her palsied and dried like an untimely apple overkept–what we see is her service, her life-love–the atmosphere that springs from affection and fidelity–that is whatwe see as it hovers around about her–the exhalation of the heart, not the despoiling of the body. To this law of association it seems to me the whole world is indebted, I had almost said more than to knowledge itself. Is it no matter, after life is over, what becomes of the body–the fair form of your wife? She taught you the deepest lessons of love, and of the life of love. Could you bear to see her cast out, or to know that she lay on some barren field, or that the wild beasts had devoured her. Everything in a man revolts at that idea of the very form that has been to us as a temple of God, and is sacred to us. Is it nothing to you where your baby sleeps? Could you carry your child on a blustering March day, as I carried mine, amidst the snows, and not shiver yourself, as you laid the dear child into the ground? It is not a phantasy, but an intensely natural feeling that has led the mother to wrap her dead child in flannel that it might be warm in the winters grave. And are these associations of the human body of no sanctity and of no value whatsoever? Regard for ones body should be and often is a moral influence, as certainly it is a refining influence when it is regard for duties owing. Self-respect is one of Gods ministers of education in life. Respect for ones self is the consciousness that you are a king. If none others think so of you, think so of yourself in all that pertains to real royalty, and not alone in the realm of thought, or of association, or of affection, but in respect to the body. Hold it in honour in life, and for an honourable sepulture in death. He will be likely to respect another mans person who has a scrupulchre respect for his own. (H. W. Beecher.)
Josephs bones:
It may seem surprising that the charge of Joseph concerning his body should be mentioned as a notable act of faith, and not the similar charge delivered by Jacob; for did not Jacob also give commandment concerning his bones (Gen 49:29-31)? Why was not that a case of faith in Jacob as much as in Joseph? We cannot always speak positively of these things, but we think that there is a very decided difference between the two. Jacobs wish to lie in Machpelah was by himself described as resting mainly on the grounds of natural affection. When his soul should be gathered to his people he would have his body lie side by side with his own relatives. This wish was probably as much an outgoing of nature as an expression of grace. Of course, natural affection would have led Joseph to desire the same thing, but he does not put it on that score. Moreover, you notice that Jacob commands his sons to do with his bones what they could readily do; they were to take him to Machpelah and bury him at once. He knew his son Joseph to be in power in Egypt; and therefore anything that was wanted for his funeral would be provided. Jacob therefore commanded nothing to be done but what could be done; there was no very remarkable exhibition of faith in commanding an immediate funeral which the filial love of Joseph would readily secure. Joseph not only wished to be buried in Machpelah, which was nature, but he would not be buried there till the land was taken possession of, which was an exhibition of the grace of faith. He wished his unburied body to share with the people of God in their captivity and their return. It was faith in Jacob, but it was remarkable faith in Joseph; and God who looks not simply at the act, but at the motive of the act, has been pleased not to put down Jacob as an instance of dying faith in this particular matter of his bones, but to award praise to Joseph as exhibiting in death a memorable degree of confidence in the promise. Probably Jacobs dying faith, when exercised upon other matters, outshone his faith in connection with his burial, while in his favourite son that matter was his leading proof of faith.
I. THE POWER OF FAITH; the endurance of true faith under three remarkable modes of test.
1. First, the power of faith over worldly prosperity. It is hard to carry a full cup with a steady hand, some spilling will usually occur; but where grace makes rich men, and men in high position and authority to act becomingly, then grace is greatly glorified. You who are rich should see your danger; but let the case of Joseph be your encouragement. There is no need that you should be worldly, there is no need that you should sink the Israelite in the Egyptian.
2. Secondly, you see here the power of his faith exhibited in its triumph over death. He speaks of dying as though it were only a part of living, and comparatively a small matter to him. He gives no evidence of trepidation; but he bears his last witness concerning the faithfulness of God and the infallibility of his promise. Moreover, if I am to gather from the text that the Holy Spirit has singled out the brightest instance of faith in Josephs whole life, it is beautiful to remark that the grand old man becomes most illustrious in his last hour. Death did not dim, but rather brightened the gold in his character. On his death-bed, beyond all the rest of his life, his faith, like the setting sun, gilds all around with glory; now that heart and flesh fail him, God becomes more than ever the strength of his life, as He was soon to be his portion for ever.
3. Once more, here is a proof of the power of faith in laughing at impossibilities. It seemed a very unlikely thing that the Israelites should go up out of Egypt. Why should they wish to go?
II. THE WORKINGS OF FAITH.
1. The first fruit of faith in Joseph was this–he would not be an Egyptian. No doubt he would have had a sumptuous tomb enough in Egypt; but no, he will not be buried there, for he is not an Egyptian. In Sakhara, hard by the great pyramid of Pharaoh Apophis, stands at this day the tomb of a prince, whose name and titles are in hieroglyphic writing. The name is Eitsuph, and from among his many titles we choose two–Director of the kings granaries, and the other an Egyptian title, Abrech. Now this last word is found in the Scriptures, and is that which is translated, Bow the knee. It is more than probable that this monument was prepared for Joseph, but he declined the honour. Though his resting-place would have been side by side with the pyramid of one of Mizraims greatest monarchs, yet he would not accept the dignity, he would not be aa Egyptian. This is one of the sure workings of faith in a man of wealth and rank; when God places him in circumstances where he might be a worldling of the first order, if his faith be genuine, he says, No; I will not even at this rate be numbered with the world.
2. Notice, next, that his faith constrained him to have fellowship with the people of God. Not only does he refuse to be a worldling, but he avows himself an Israelite.
3. His faith led to an open avowal of his confidence in Gods promise. On his death-bed he said, I die, but God will visit you and bring you up out of this land. He also said, He will bring you to the land which He promised to Abraham, to Isaac, and to Jacob. Faith cannot be dumb. I have known her tongue to be silent through diffidence, but at last it has been obliged to speak; and why should not your faith oftener speak, for her voice is sweet and her countenance is comely?
4. Moreover, notice, that having faith himself, he would encourage the faith of others. Every time an Israelite thought of the bones of Joseph, he thought, We are to go out of this country one day. True faith seeks to propagate herself in the hearts of others. It is a good proof of your own faith when you lay yourself out to promote the faith of others.
5. Josephs faith made him have an eye to the spiritualities of the covenant. Joseph had nothing earthly to gain in having his bones buried in Canaan rather than in Egypt; that can make small difference to a dying man. None of us would voluntarily desire to have his bones kept for some hundreds of years out of the ground in order that they might ultimately come into the family sepulchre. I believe he had no eye to the mere secularities of the covenant, but was looking to the spiritual blessings which are revealed in Jesus, the great seed of Abraham.
6. Josephs faith in connection with his unburied bones showed itself in his willingness to wait Gods time for the promised blessing.
III. AN EXAMPLE FOR OUR FAITH TO ACT UPON WHEN WE ALSO COME TO THE TIME OF DEATH. What shall I derive any comfort from when I come to die? Come, let me prepare my last dying speech. Now think it over.
1. First, I would imitate Joseph, by deriving my comfort from the covenant. Jesus, who is Himself the covenant, soothes most blessedly the dying beds of His saints. A negro was asked when he had been sitting up to nurse his minister one night, How is your master? Said he, He is dying full of life. It is a grand thing when one has the covenant to think on. You can then die full of life, you can pass away out of this lower life, being filled with the life eternal before the life temporal has quite gone out, so that you are never emptied out of life, but the life of grace melts into the life of glory, as the river into the ocean.
2. Joseph may be an example to us, in that he drew his consolation from the future of his people. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. Joseph, when he died] , When he was dying, gave commandment concerning his bones. On this subject I refer the reader to the notes on “Ge 50:25“. And I have this to add to the account I have given of the sarcophagus now in the British Museum, vulgarly called Alexander’s coffin, that it is more probably the coffin of Joseph himself; and, should the time ever arrive in which the hieroglyphics on it shall he interpreted, this conjecture may appear to have had its foundation in truth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By faith Joseph, when he died, made mention of the departing of the children of Israel: Joseph, the first son of Jacob by Rachel, whom God preferred before his brethren, envied and sold by them, but advanced by him to be lord of Egypt, and a saviour to them, heir of the birthright, and of his fathers grace, a patriarch and prophet like him; drawing near to the end of his pilgrimage on earth, and dying, he made mention, and brought to the mind of the Israelites his children, brethren, and nephews, and, likely, with a charge to convey it down to their posterity, as it might be remembered by them, that this he did with willingness find choice, looking for a better place and state than any in Egypt, and that his death should not obstruct the issues of providence to them for good; for God lived, and would surely visit them in their posterity, Israel living when he sent Moses to them, and would make them go up gloriously out of Egypt, and bring them into the Land of Promise, and give it to them for their inheritance. This testimony he gives them of it by faith, Gen 1:24; and God fulfilled it one hundred and sixty years after his death, as he had sworn to Abraham, Isaac, and Jacob.
And gave commandment concerning his bones: by faith likewise he charged them about carrying his embalmed body with them and burying it in Canaan, and obliged the Israelites to it by an oath, Gen 1:25, making it an earnest and signal to them of the promise and oath of God for their deliverance, that as he desired his bones might be buried in Canaan, being heir together with Jacob of the same promised inheritance, it might be a visible token of, and encouragement in, the appointed time, to their return. And this Israel fullfilled, Exo 13:19, carrying them away with them, and afterwards burying them in Shechem, the lot of Ephraim, Jos 24:32.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. when he died“whendying.”
the departing“theexodus” (Gen 50:24; Gen 50:25).Joseph’s eminent position in Egypt did not make him regard it as hishome: in faith he looked to God’s promise of Canaan being fulfilledand desired that his bones should rest there: testifying thus: (1)that he had no doubt of his posterity obtaining the promised land:and (2) that he believed in the resurrection of the body, and theenjoyment in it of the heavenly Canaan. His wish was fulfilled(Jos 24:32; Act 4:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
By faith Joseph, when he died,…. The riches and honours of Joseph, as they could not secure him from death, so they did not make him unmindful of it; nor was he afraid of dying, or uneasy about it; nor did his prosperity make him proud, or above speaking to his brethren, nor revengeful to them, nor unthoughtful of their future afflictions; nor did his affluence of temporal things take off his regards to divine promises, nor weaken his faith in them, which is here commended in the following instances; as that at the time of his death,
he made mention of the departing of the children of Israel; that is, out of the land of Egypt: he remembered it himself, and put his brethren in mind of it, by speaking of it to their comfort, with great assurance; he knew they were well situated in the land of Egypt, and yet speaks of their departure out of it; he foresaw, and firmly believed they would be greatly afflicted in it, and that God would look upon them, and visit them, and bring them out of it, into the land of Canaan; all which shows the strength of his faith, and that it was about things not seen.
And gave commandment concerning his bones; and the command was a very strict one when he gave it; he took an oath of his brethren to fulfil it; it was concerning his bones, not his body, which shows that he believed their departure out of Egypt was at a great distance, when his flesh would be consumed, and only his bones left, as it was about two hundred years after his death; it respects the carrying them out of Egypt with them, and burying them in the land of Canaan, when they came there; and this is an instance of his humility, in choosing to lie with his fathers, rather than with the kings, and great men in Egypt, and of his care to prevent idolatry, which he might observe the Egyptians would be prone unto: and this command was a great instance of Joseph’s faith, that the children of Israel would return to Canaan, and which might serve greatly to confirm their faith in it; it also shows his belief of the resurrection of the dead, and of his enjoying the heavenly inheritance, signified by the land of Canaan; See Ge 50:24, the Papists, from hence, plead for the relics of saints; but it should be observed, that it was at the request, and by the command of Joseph, that his bones were preserved, which is not the case of the saints, whose relics are pleaded for; besides, these were the true and real bones of Joseph, whereas the relics of the saints are only pretended; to which may be added, that the bones of Joseph, were ordered to be buried, not to be showed for a sight, much less worshipped, as Popish relics are. Joseph’s coffin, the Jews say h, was put into the river Nile; and so says Patricides i, an Arabic writer: others say it was in the buryingplace of the kings, until it was taken up and removed by Moses.
h T. Bab. Sota, fol. 13. 1. i Apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 379.
Fuente: John Gill’s Exposition of the Entire Bible
When his end was nigh (). Present active participle of , to finish or close (Mt 2:19), “finishing his life.”
Of the departure ( ). Late compound for way out, exit as here, metaphorically of death as here (Luke 9:31; 2Pet 1:15).
Concerning his bones ( ). Uncontracted form as in Mt 23:27.
Fuente: Robertson’s Word Pictures in the New Testament
When he died [] . Comp. Gen 1:26, LXX The verb means to finish or close, with life understood. Always in this sense in N. T. See Mt 2:19; Mt 9:18; Luk 7:2, etc. Never used by Paul. Rend. “when near his end.”
Made mention of [ – ] . See on ver. 15. A. V. has remembered in marg. Remembered is appropriate here. Joseph on his death – bed remembered the promise of God to give the land of Canaan to the seed of Abraham (Gen 12:7; Gen 13:15; Gen 14:7), and also the prediction to Abraham that his descendants should pass four hundred years in bondage in a strange land, and should afterward be brought out thence, Gen 14:13, 14.
The departing of the children of Israel [ ] . Exodov only here, Luk 9:31 (note) and 2Pe 1:15 (note). JOi uiJoi jIsrahl is one of several phrases in N. T. denoting the chosen people. There are also house [] and people [] of Israel, and Israel of God, and Israel according to the flesh.
And gave commandment [ ] . Kai and so; in consequence of his remembering the prophecy of the exodus. The verb indicates a specific injunction [] . See on 1Ti 6:14.
Fuente: Vincent’s Word Studies in the New Testament
1) “By faith Joseph, when he died,” (pistei loseph teleuton) “Through (the gift of) faith Joseph while he was dying,” at one hundred and ten years of age, after he had lived to see his third generation, Gen 50:22-23; Gen 50:26.
2) “Made mention of the departing of the children of Israel,” (peri tes eksodon ton huion Israel emnemoneusen) “He remembered (called to attention) matters concerning the exodus or eventual departure of the heirs of Israel,” from Egypt back to their promised homeland. He motivated his children and grandchildren to believe that God would visit them, and with a strong hand, lead them back to that land he had promised to Abraham, Isaac, and Jacob, Gen 50:24.
3) “And gave commandment concerning his bones,” (kai peri ton osteon autou eneteilato) “And gave orders concerning (transport) of his bones,” when the departure should come. He took an oath, a solemn pledge from them in the name of the living God, to carry his bones forth from Egypt, when they were carried back to their homeland, Gen 50:25-26; Gen 15:13-16; His bones were buried 262 years later at Shechem in Canaan, a place of inheritance of the children of Joseph, Jos 24:32.
Fuente: Garner-Howes Baptist Commentary
22. By faith Joseph, etc. This is the last thing which Moses records respecting the patriarchs, and it deserves to be particularly noticed; for wealth, luxuries, and honors, made not the holy man to forget the promise, nor detained him in Egypt; and this was an evidence of no small faith. For whence had he so much greatness of mind, as to look down on whatever was elevated in the world, and to esteem as nothing whatever was precious in it, except that he had ascended up into heaven. In ordering his bones to be exported, he had no regard to himself, as though his grave in the land of Canaan would be sweeter or better than in Egypt; but his only object was to sharpen the desire of his own nation, that they might more earnestly aspire after redemption; he wished also to strengthen their faith, so that they might confidently hope that they would be at length delivered.
Fuente: Calvin’s Complete Commentary
(22) When he died.Literally, drawing to his end. The word is taken from Gen. 50:26; and the mention of the departure (literally, the Exodus) of the children of Israel is found in Heb. 11:24-25. This example of faith in the promise and clinging to the hope which it held forth needs no comment. For the fulfilment of Josephs dying request see Exo. 13:19, Moses took the bones of Joseph with him out of Egypt; and Jos. 24:32, And the bones of Joseph buried they in Shechem.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Example of Joseph.
When he died The patriarchs’ prophetic faith grew vivid on their death bed, so that in time a series of predictions accumulated in the Abrahamic family, all pointing to the promised land, where, according to the Abrahamic promise, all the nations were to be blessed in Abraham and his “seed.” Truly, though we know not how distinctly, all this pointed to the chosen “Seed,” the Messiah.
Made mention of the departing The great Israelite-Egyptian statesman held the faith of his fathers, and predicted the Canaanite future.
Commandment Thereby giving his faith a tangible form.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘By faith Joseph, when his end was near, mentioned the departure of the children of Israel, and gave commandment concerning his bones.’
Many examples from the life of Joseph could have been chosen as examples of faith but he centred on Joseph’s confidence about the future of God’s people, his faith in the promises of God in connection with the promised land. This was because it not only demonstrated his trust in God but also that he believed the promises about the future and looked for ‘the country’ that his fathers had also sought (Heb 11:14). In all the examples in this section the stress has been on God’s fulfilment of His promises, what He would accomplish in the far future, in which they firmly believed. Each held firmly to the future hope. They were in fact men looking forward to the Messianic hope.
The incident is described in Gen 50:24-25, and its carrying out in Exo 13:19 and Jos 24:32.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 11:22. By faith Joseph, when he died, When he was dying. See Gen 50:24. Joseph shewed the reality of his faith by ordering his bones to be carried into Canaan, when the Israelites should depart thither. This proves that he fully depended upon the divine revelation, and so was a proper instance for the apostle to produce in this place.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 11:22 . The example of Joseph . Comp. Gen 1:24-25 . Firm faith, that the promise already given to Abraham (Gen 15:13-16 ) should be fulfilled, was it that Joseph, when he was near to death, gave direction as to that which should be done with his bones at the time of the accomplishment of that promise.
] the same as , Heb 11:21 ; the choice of the expression was called forth by Gen 1:26 : .
] in connection with , which as at Heb 11:15 signifies to make mention , stands instead of the bare genitive, after the analogy of . See Khner, II. p. 186, Obs . 1.
] the (future) departure of the children of Israel out of Egypt .
] Form of parallel arrangement; while, as regards the matter itself, the second member as an accessory point is subordinated to the first member as the main point.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
22 By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
Ver. 22. Gave commandment concerning ] He died upon the promise, and held possession by his bones, to testify his firm hold of heaven.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22 .] By faith, Joseph when dying (the word in ref. Gen.) made mention of (every where else in the N. T. is, as in the classics, to remember (see on Heb 11:15 ), and is found either with a gen. or with an accus., but not with , e. g. Luk 17:32 ; Act 20:35 ; Mat 16:9 ; 1Th 2:9 ) the exodus (by this time technically so known, from the title of the second book of Moses: see ref. Ps., and Jos. Antt. v. 1. 20) of the sons of Israel, and commanded concerning his bones (viz. when he said . Even Joseph, who had attained such eminence and power in Egypt, did not account it his country, but in faith spoke of the promise of God as certain, Gen 50:24 , and realized it so as to enjoin the removal of his own remains when it should come to pass).
Fuente: Henry Alford’s Greek Testament
Heb 11:22 . Similarly Joseph when he in his turn came to the close of his life ( , from Gen 50:16 , ) made mention of the exodus of the children of Israel (“God will surely visit you and will bring you out of this land to the land concerning which God sware to our fathers,” Gen 50:24 ) and gave commandment concerning his bones (“ye shall carry up my bones hence with you,” Gen 50:25 . For the fulfilment of the command see Jos 24:32 ).
Fuente: The Expositors Greek Testament by Robertson
he died = was ending (life).
departing. Greek. exodos. Only here, Luk 9:31, and 2Pe 1:15.
children = sons, as in Heb 11:21.
gave commandment. Greek. entellomai. First occurance: Mat 4:6. The faith of Joseph was shown in his confidence that God would fulfil the promise to Abraham, Isaac, and Jacob. Gen 50:24, Gen 50:25. Compare Gen 48:21.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] By faith, Joseph when dying (the word in ref. Gen.) made mention of (every where else in the N. T. is, as in the classics, to remember (see on Heb 11:15), and is found either with a gen. or with an accus., but not with , e. g. Luk 17:32; Act 20:35; Mat 16:9; 1Th 2:9) the exodus (by this time technically so known, from the title of the second book of Moses: see ref. Ps., and Jos. Antt. v. 1. 20) of the sons of Israel, and commanded concerning his bones (viz. when he said . Even Joseph, who had attained such eminence and power in Egypt, did not account it his country, but in faith spoke of the promise of God as certain, Gen 50:24, and realized it so as to enjoin the removal of his own remains when it should come to pass).
Fuente: The Greek Testament
Heb 11:22. , [made mention of] remembered) He mentioned, what he had never forgotten, the promise made to their fathers, and as it were renewed it for the future.- , concerning his bones) so that even though dead he might leave Egypt, and come into the Land of Promise. Those who are without faith, either take no care, or a vain and foolish concern about their bones.
Fuente: Gnomon of the New Testament
, .
Heb 11:22. By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
Two instances are here proposed of the faith of Joseph:
1. That he made mention of the departing of the children of Israel out of Egypt.
2. That he gave command concerning his bones The account hereof is given in the close of the book of Genesis.
1. The first instance proposed of Josephs faith, is his making mention of the departing of the children of Israel out of Egypt. And for the exposition of the place, we may consider,
(1.) To whom he spake these words, and gave this charge. The words he spake unto his brethren: Joseph said unto his brethren, Gen 50:24. Some of his own brethren were yet alive, as is evident concerning Levi. For Joseph when he died was but an hundred and ten years old, verse 26; and Levi lived an hundred and seven and thirty years, being not twenty years older than Joseph. And probably God might shorten the life of Joseph to make way for the affliction of the people which he had foretold, and which immediately ensued thereon. Also, under the name of his brethren, his brotherssons may be intended, as is usual.
But as unto 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 if, is again repeated, Exo 13:19, 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.
(2.) The time wherein these things were done; it was when he was dying: And Joseph said unto his brethren, I die. This evidence he gave of the steadfastness of his faith, that it had accompanied him through all his afflictions, and all his prosperity, not forsaking him now at his death. He had lived long in glory, power, and wealth; but through all he preserved his faith in the promise of God entire. And if there had been nothing 3: that promise but the inheritance of the land of Canaan, as some imagine, he would not have maintained his faith concerning it unto the death, and in his departure out of the world, enjoying far more in Egypt than what was contained the Romans But,
Obs. 1. It is of great use unto the edification of the church, that such believers as have been eminent in profession, should at their dying testify their faith in the promises of God. So did Jacob, so did Joseph; and others have done so, to the great advantage of them concerned.
(3.) In the way whereby he expressed his faith we may observe,
[1.] The object of it, or what it was which he believed, namely, the departure of the children of Israel out of Egypt;
[2.] The manner of his acting that faith, he made mention of what he did believe.
[1.] This departure of the children of Israel is not intended absolutely, as a mere departing thence; but such as whereby the promise made unto their fathers should be accomplished. For so it is declared in the story, God will surely visit you, and bring you out of this land, unto the land which he sware to Abraham, to Isaac, and to Jacob, Gen 50:24. The accomplishment of this promise was that which was the especial object of his faith, whereof this departure was a means subservient thereunto. And he seems to have respect unto the promise made unto Abraham, Gen 15:13-14; wherein the sojourning and affliction of his seed in a strange land was determined before their admission into the land of Canaan.
Obs. 2. After his trial of all that this world could afford, when he was dying he chose the promise for his lot and portion.
[2.] The manner of the acting of his faith towards this object is, that he made mention of it. And we may consider in it,
1st. How he did it. And that was in the way of public profession. He called his brethren unto him, and spake of it unto them all, Gen 1:24. And he did it, as to discharge his own duty, (for with the mouth confession is made unto salvation,) so to strengthen their faith. For when they found that he, in all his glory and wealth, yet embraced the promise, and died in the faith of it, it was a great encouragement and provocation unto them, who were in a meaner condition, firmly to cleave unto the same promise. And when men who are great, mighty, and wealthy in the world, do in their public profession prefer the promises of the gospel before and above their present enjoyments, it is of great use in the church.
2dly. He made mention of it, or called it to remembrance. It was not that which he had by immediate present revelation; but it was from his reliance on the promises long before given. And these were two:
(1st) The great promise made unto Abraham, that God would give the land of Canaan to his seed for a possession, Gen 15:7; and,
(2dly.) That they should be delivered out of great bondage and distress before they entered into it, Gen 15:13-14. His faith in these promises he here makes profession of.
3dly. He foresaw the oppression and bondage that they were to undergo, before the accomplishment of this promise. For so he expresseth himself unto his brethren, God will surely visit you, and bring you out of this land, Gen 1:24. And again, God will surely visit you, Gen 1:25. He hath respect unto the words of God to Abraham, Gen 15:13-14, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years: and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance. This he believed and foresaw, and therefore makes mention of Gods visiting them; that is, having respect unto them in their distresses, and providing for their deliverance.
4thly. The prospect of their bondage, and their helpless condition therein, did not at all weaken his faith as unto the accomplishment of the promise. Wherefore, when the apostle says that he made mention of the departing of the children of Israel, (that is, from Egypt,) he had not only respect unto the thing itself, but also unto the manner and circumstances of it; namely, that it should be after great oppression, and by a work of almighty power.
5thly. This was a proper season for Joseph to make mention of the promise and its accomplishment; as it is the wisdom of faith to call the promises to remembrance in the seasons that they are suited unto. He was now dying, and upon his death, his brethren, the posterity of Jacob, knew not what would become of them, nor what would be their condition, being deprived of him who was their only protector. At this season, to testify his own faith in the promise, now he had no more concernment in this world, and to encourage them unto the like confidence in it, he makes mention of its accomplishment. And we see,
Obs. 3. That no interposition of difficulties ought to weaken our faith as unto the accomplishment of the promises of God.
2. There is a particular instance of the faith of Joseph, in that he gave commandment concerning his bones. And this was peculiar unto himself alone. That which the apostle expresseth by his commanding, or giving commandment, was his taking an oath of his brethren, and their posterity in them, Gen 50:25. He straitly charged the children of Israel with an oath, Exo 13:19. As it was an act of authority in him, (for he had the rule of his brethren,) it was a command; the manner of the obligation unto the performance of it was by an oath. So Abraham gave charge and command to Eliezer his servant about taking a wife for Isaac, with an oath, Gen 24:2-3; Gen 24:9. And these kinds of oaths, in things lawful, for a good end, not arbitrarily imposed, but entered into by consent, are good in themselves, and in some cases necessary.
The apostle saith only, that he gave commandment concerning his bones, and doth not declare what it was that he gave in charge concerning them. But this is expressed in the story, namely, that when God visited them, and delivered them out of Egypt, they should carry his bones along with them into Canaan, Gen 1:25. In order hereunto, they embalmed him, and put him in a coffin in Egypt, Gen 1:26. Probably the Egyptians left the care of his funeral unto his brethren, and his coffin remained in the custody of their posterity, perhaps his own in particular, until the time of their departure. Then Moses took them into his care, Exo 13:19. And the issue of the whole was, that into the land of Canaan they were safely carried, according to the oath of the people, and were buried in Shechem, in a parcel of ground whereof Jacob had made a purchase, and left it in legacy unto the children of Joseph, Jos 24:32.
Thus was it as unto the story; but an inquiry may be made into the reasons why Joseph gave this charge concerning his bones unto his brethren, whereas all their bones rested in Egypt, were not translated into Canaan, nor did they take any care that they should be so. But there were some things peculiar unto Joseph, which caused his faith to act in this way about the disposal of his bones. For,
(1.) He had been of great power, authority, and dignity among the Egyptians. His fame and reputation, for wisdom, righteousness, and law- making, were great among the nations. He might therefore justly have feared, that if he had not thus openly renounced all cognation and alliance with them, he might among posterity have been esteemed an Egyptian; which he abhorred. Therefore he established this lasting monument of his being of the seed and posterity of Abraham, and not an Egyptian.
(2.) As it is supposed that God buried the body of Moses where it should not be known by any, lest the people, prone to superstition and idolatry, should have worshipped it, as they did afterwards the brazen serpent; so had the bones of Joseph been continued in Egypt, they might have been turned into an idol by that foolish people, which hereby was prevented. Yea, it is generally thought that in after ages they did worship him under the name of Serapis, and the symbol of an ox. But this, what lay in him, he prevented by the removal of his bones.
(3.) He did it plainly to encourage the faith and expectation of his brethren and their posterity as unto the certainty of their future deliverance; as also to take them off from all designing to fix or plant themselves in Egypt, seeing he, who had all advantages above them for that end, would not have so much as his bones to abide in the land.
(4.) He might also have respect herein unto the kindness of his father, who gave him a peculiar lot of inheritance in the land of Canaan, wherein, out of a remembrance of his faith in God and love unto him, he would be buried.
However it be, it is most evident that this holy man lived and died in faith, being enabled thereby to prefer the promise of God above all earthly enjoyments. The frame of his spirit now he was dying is a sufficient indication of what it was in the whole course of his life. He is not solicitous about the disposal of his wealth and revenues, which no doubt were very great; but his mind is wholly on the promise, and thereby on the covenant with Abraham. It is highly probable that he had converted his wife, Asenath, a woman of a princely family, from idolatry, unto the knowledge of God and faith in him. Hereon, as is likely, she also was contented that her children and posterity should fall from their parental honor and revenues, to take up their portion among the afflicted people of God. The mighty working of his faith shines out in all these things.
And if a voluntary relinquishment of all earthly enjoyments, by preferring the promises of God before and above them all, be no less glorious and acceptable in the sight of God, a no less eminent effect of faith, than patiently to undergo the loss of them by the power of persecuting enemies; then is this instance of the apostle eminently suited unto the argument which he hath in hand.
The plea of some of the Roman church from this place, for the preservation and veneration of relics, or the bones of saints departed, is weak unto the utmost contempt. For besides that this charge of Joseph concerning his bones and their disposal was singular, such a fruit of faith as could have no place in any other person, nor ever can there be the like occasion in the world, all that was done in compliance with that charge, was but the carrying of them shut up in a coffin into the land of Canaan, and there decently burying of them. To take an example from hence of digging mens bones out of their graves, of enshrining and placing them on altars, of carrying them up and down in procession, of adoring them with all signs of religious veneration, applying them unto miraculous operations, in curing diseases, casting out of devils, and the like, is fond and ridiculous.
Fuente: An Exposition of the Epistle to the Hebrews
Josephs Bones
“By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.” Heb 11:22
At the early age of seventeen Joseph was carried away into a foreign, heathen country. There he remained for many years surrounded by idolaters. It is unlikely that during all that time he came into contact with another believer, not even one who knew and worshipped God. He was a lone believer in the land of the ancient moon god (Sin), that the Muslims now call Allah.
Kept Faithful
In those days there was no Bible to read, for none of Gods Word had been committed to writing. Yet, amid strong temptations and various trials, Joseph was steadfast in his faith. He was a faithful man, though he was utterly without the aid of another. His solitary aide was the one aide he needed. Jehovah was his strength. The grace of God was sufficient for him. Grace gave him faith in Christ and grace kept him faithful to Christ. Thirteen years of imprisonment did not make him bitter. Being made lord over Egypt did not ruin him. Evil examples all around did not corrupt him.
The Lord God, who has promised, My grace is sufficient for thee, has proved the sufficiency of his grace many times. Has he not? Here he gives us one more example, by which he would encourage our faith.
Through many dangers, toils and snares,
I have already come!
Tis grace hath brought me safe thus far,
And grace will lead me home!
Josephs Early Training
We recognize that Joseph was the object of Gods free grace. We know that salvation is Gods work alone. Grace chose him. Grace redeemed him. Grace called him. And grace kept him.
Yet, we also recognize that the Lord God graciously and wisely uses specific means in the exercise of his grace. This, too, is obvious in the life of Joseph. In his earliest years Joseph was taught to worship God, instructed in the gospel of Christ, and encouraged to believe God. How this ought to encourage believing parents. May God give us grace and wisdom to faithfully instruct and train our children by word and by example, committing them to his hands, his grace, and his care. If he is pleased to call them and grant them life and faith in Christ, he will keep them even in our pagan, heathen society.
The Example Chosen
Why did the Holy Spirit choose this particular example of Josephs faith to use as an encouragement to us? Had I been making the choice, there are many things I would have selected, which seem far more significant to me.
The Holy Spirit is demonstrating great examples of faith. He is encouraging us to believe God and to be faithful to him in all things. Yet, he makes no mention here of Josephs faithfulness in declaring the revelation of God, in benevolence, in the exercise of wisdom and prudence, or in enduring great adversity, slander, and unjust imprisonment. He makes no mention of Josephs great compassion, overcoming evil with good, or his reverence and obedience to his father. Joseph was a remarkable man with a remarkable life. But his entire life all his mighty deeds, all his examples of devotion are passed over, and we are introduced to the final scene of his pilgrimage.
The Purpose
The purpose of this chapter is to encourage us to believe God, to remain faithful to the end, and to help us to overcome the fears with which Gods saints are vexed in every age. The Lord here very graciously shows us that he who gave us faith will keep us in faith unto the end, and will carry us safely through every trial into heavenly glory. Nothing inspires faith and faithfulness like the assurance God gives us of his faithfulness (1Co 10:13; Php 1:6; 1Th 5:18-24; 2Ti 2:19).
The Time
Josephs faith in Christ kept his soul in peace, composed, and expectant, when he died. Nothing but the faith of Christ can enable rational, thinking men and women to enter with composure and delight into the unseen world of eternity.
It is the faith, which is wrought in men and women by Christ, and that alone, which can enable dying sinners to rejoice in the dissolution of the earthly house of this tabernacle, and to sing in their souls, O death, where is thy sting? O grave, where is thy victory?
Fuente: Discovering Christ In Selected Books of the Bible
faith: Gen 50:24, Gen 50:25, Exo 13:19, Jos 24:32, Act 7:16
made mention of: or, remembered
Reciprocal: Gen 30:24 – And she Gen 47:29 – bury me not Gen 49:33 – had made Act 7:15 – died
Fuente: The Treasury of Scripture Knowledge
Heb 11:22. When Joseph was taken into Egypt it was said that “the Lord was with him” (Gen 39:2), and He continued to be with him all the time. Hence he was able to make the prediction (by faith) that is mentioned here and at Gen 50:24-25.
Fuente: Combined Bible Commentary
Heb 11:22. This dying act of Jacobs recalls the like faith of Joseph. By faith Joseph, when drawing to his end, made mention of the exodus of the sons of Israel, and made his brethren swear that his bones should rest in the land of promise; an expression at once of his faith and of his love for those who were the heirs of that promise. Centuries later Moses carried his bones out of Egypt (Exo 13:19), and the burial of them in Shechem is recorded in the closing verses of the Book of Joshua. All this had deeper meaning. He would be buried where they were buried, because is God was their God.
Fuente: A Popular Commentary on the New Testament
Here we have a two-fold instance of Joseph’s faith when dying.
1. He made mention of the departing of the children of Israel; he said unto his brethren, Behold I die, but God shall bring you unto the land which he hath sworn unto your fathers. See how the good man dies in the faith of the promise.
Thence learn, That it is of singular use and great advantage to the church, that such believers as have been eminent in profession, should in their dying moments testify their faith in the promises of God; so did Jacob before, so did Joseph now.
The second instance or evidence of Joseph’s faith was, that he gave commandment concerning his bones; that is, he took an oath of his brethren that they should carry his bones out of Egypt, and bury them in Canaan, thereby owning and professing himself to be of the posterity of Abraham; and thereby also encouraging the faith and expectation of his brethren and their posterity to hope for their deliverance out of Egypt, and to be put into the possession of the promised land; so that it is evident that there was faith, much faith, showed by Joseph in disposing of his bones. The Papists’ plea from hence for paying veneration to their relics, is weak and contemptible: this was a special charge given in faith to do what was done; and to shut them up in a coffin, and decently bury them was all that was done.
Now to take example, from hence, to dig men’s bones out of their graves, to enshrine them and place them upon altars, to carry them in procession, to adore them, to ascribe miraculous operations to them, casting out devils and the like, is fond and ridiculous.
Fuente: Expository Notes with Practical Observations on the New Testament
Heb 11:22. By faith In Gods promise, to give Canaan to the posterity of Jacob; Joseph, when he died , ending his life; made mention of the departing of Israel Namely, out of Egypt, as an event which would certainly take place; and gave commandment concerning his bones To be carried into the land of promise, thereby testifying his joint interest with them in the promises of God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 22
Hebrews 11:22; Genesis 50:24-26; Joshua 24:32.
Fuente: Abbott’s Illustrated New Testament
11:22 {10} By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
(10) Joseph.