CHAPTER 50

50:1-26 And Joseph fell upon his father’s face, and wept on him, and kissed him. 2 And Joseph commanded his servants the embalmers to embalm his father; and the embalmers embalmed Israel. 3 And they fulfilled forty days for him, for so are the days of embalming numbered; and Egypt mourned for him seventy days. 4 And when the days of mourning were past, Joseph spoke to the princes of Pharao, saying, If I have found favour in your sight, speak concerning me in the ears of Pharao, saying, 5 My father adjured me, saying, In the sepulchre which I dug for myself in the land of Chanaan, there thou shalt bury me; now then I will go up and bury my father, and return again. 6 And Pharao said to Joseph, Go up, bury thy father, as he constrained thee to swear. 7 So Joseph went up to bury his father; and all the servants of Pharao went up with him, and the elders of his house, and all the elders of the land of Egypt. 8 And all the household of Joseph, and his brethren, and all the house of his father, and his kindred; and they left behind the sheep and the oxen in the land of Gesem. 9 And there went up with him also chariots and horsemen; and there was a very great company. 10 And they came to the threshing-floor of Atad, which is beyond Jordan; and they bewailed him with a great and very sore lamentation; and he made a mourning for his father seven days. 11 And the inhabitants of the land of Chanaan saw the mourning at the floor of Atad, and said, This is a great mourning to the Egyptians; therefore he called its name, The mourning of Egypt, which is beyond Jordan. 12 And thus his sons did to him. 13 So his sons carried him up into the land of Chanaan, and buried him in the double cave, which cave Abraam bought for possession of a burying place, of Ephrom the Chettite, before Mambre. 14 And Joseph returned to Egypt, he and his brethren, and those that had gone up with him to bury his father.15 And when the brethren of Joseph saw that their father was dead, they said, Let us take heed, lest at any time Joseph remember evil against us, and recompense to us all the evils which we have done against him. 16 And they came to Joseph, and said, Thy father adjured us before his death, saying, 17 Thus say ye to Joseph, Forgive them their injustice and their sin, forasmuch as they have done thee evil; and now pardon the injustice of the servants of the God of thy father. And Joseph wept while they spoke to him. 18 And they came to him and said, We, these persons, are thy servants. 19 And Joseph said to them, Fear not, for I am God’s. 20 Ye took counsel against me for evil, but God took counsel for me for good, that the matter might be as it is to-day, and much people might be fed. 21 And he said to them, Fear not, I will maintain you, and your families: and he comforted them, and spoke kindly to them. 22 And Joseph dwelt in Egypt, he and his brethren, and all the family of his father; and Joseph lived a hundred and ten years. 23 And Joseph saw the children of Ephraim to the third generation; and the sons of Machir the son of Manasse were borne on the sides of Joseph. 24 And Joseph spoke to his brethren, saying, I die, and God will surely visit you, and will bring you out of this land to the land concerning which God sware to our fathers, Abraam, Isaac, and Jacob. 25 And Joseph adjured the sons of Israel, saying, At the visitation with which God shall visit you, then ye shall carry up my bones hence with you. 26 And Joseph died, aged an hundred and ten years; and they prepared his corpse, and put him in a coffin in Egypt.

AUGUSTINE OF HIPPO. (Gen. 50:3). OVER THE FORTY DAYS DEVOTED TO BURIAL. — The forty days spent in the tomb, which Scripture recalls, may mean something relative to the penance through which sins are buried. For this reason, the forty days of fasting that Moses (Cf. Ex 34:28), Elijah (Cf. 1Kgs. 19:8), and Our Lord Himself (Cf. Mt. 4:2), lasted forty days, And the Church calls Lent to the special observance of fasting. Even the translation of the Hebrew of the prophet Jonah thus says of the Ninevites: “Forty days, and Nineveh shall be destroyed (Jon. 3:4).” In this way we understand that during those days, certainly accommodated to the humiliation of the penitents, the Ninevites wept their sins in the midst of the fasts and attained the mercy of God. But we must not believe that this number only suits the crying of the penitents, because in this case the Lord would not have spent forty days with his disciples after the resurrection, going in and out, eating and drinking with them. And these days, of course, were for joy. And it is not necessary to think either that the version of the Septuagint, which the Church uses in her reading, is wrong, not saying: forty days, but three days, and Nineveh will be destroyed. Adorned, indeed, these Seventy men of an authority greater than the simple office of translators, possessed the prophetic spirit. That is why their versions were as close to each other as if they had spoken with one mouth. And this was a great miracle. Well, these men put three days, but they did not ignore that the Hebrew codices said forty days. And this they did so that it be understood that sins are blotted out and disappear in the glorification of our Lord Jesus Christ, of whom it was said: “He who was delivered for our sins and rose again for our justification (Rom. 4:25).” Well, the glorification of the Lord is known in his resurrection and ascension to the heavens. That is why he gave twice the Holy Spirit, although he is one and the same. The first time, after the resurrection. The second, after the ascent to the heavens. And since he rose again on the third day, and ascended to heaven after forty days, one of these two things, which happened in the second place, signifies the Hebrew codices with the number of days. The other thing, which refers to the three days, which relates to the same subject, the Seventy wanted to remember, not by the literalness of translation, but by the authority of prophecy. Let us not say, then, that one of these two things is false and we fought to defend some translators against others, since those who translate from Hebrew show us that what they translate is written. And the authority of the Septuagint, who recommends even divine authority with such a remarkable miracle, is supported in the churches by a very great antiquity. [Question 169]

(Gen. 50:5). ON THE TOMB OF JACOB. — We can ask how it is true what Joseph commanded the Egyptian dignitaries to tell Pharaoh of his part: "My father took an oath to me, saying, In the sepulcher that I dug in the land of Canaan, you will bury me there; because these words of the father of Joseph do not appear when he gave orders about his grave. However, we must refer to the content, as we have noted above when dealing with similar expressions or narrations. Words must serve to express one's intention and to make it known. That Jacob excavated a tomb for himself, we find him not affirmed before in any passage of Scripture. But if he had not done so, as he was in those lands, the Scripture would not now say so. [Question 170]

(Gen. 50:10). MYSTERIOUS REASON FOR THE PATH FOLLOWED TO BURY JACOB. — What does the Scripture mean when they were to bury Jacob: And they came to the age of Ahaz, which is beyond the Jordan? As those who know the place say, those men went more than fifty miles beyond the place where they had to bury the dead man. This is the distance that is more or less from the place where the patriarchs are buried, including Jacob, to this place where they arrived, as the Scripture says. After a great mourning and grief there, they returned to the place which they had left behind, going back across the Jordan. Someone, however, can say that, to avoid the presence of enemies, they returned with the body through the desert, to the same place where the people of Israel were also led by Moses when he brought them out of Egypt. In fact, there is a great detour along that road, and through the Jordan one arrives at the siege of Abraham, where the bodies of the patriarchs are (Cf. Gen. 50:13), that is, the land of Canaan. But in any way this has happened, the fact of going so far to the east, beyond those places, and the fact of returning to them through the Jordan, we must understand that it was made by some meaning, that is, that by the Jordan would come later to those lands Israel with their children. [Question 171]

ON THE NUMBER SEVEN. — And he mourned for his father seven days. I do not know that in the Scriptures, on the occasion of the death of a holy personage, there is a mourning celebrated for nine days, which the Latin calls the nouendial. Therefore, it seems to me that this custom must be forbidden to Christians if they keep this number of days of mourning for their dead, because it is properly a pagan custom. The number seven, on the other hand, enjoys authority in the Scriptures. That is why it is written elsewhere: “The mourning for a dead man lasts for seven days; by a fool, all the days of his life (Sir. 22:12).” The number seven is, above all, a sign of rest because of the mystery of the Sabbath. That is why the dead are rightly said to rest. In the mourning of Jacob, meanwhile the Egyptians multiplied this number tenfold at the funeral of Jacob; they wept for seventy days. [Question 172]

(Gen 50:22-23). HOW THERE WERE SEVENTY-FIVE PEOPLE WHO WENT DOWN WITH JACOB TO EGYPT. — And Joseph lived a hundred and ten years. And Joseph saw the children of Ephraim unto the third generation. And the sons of Mahir the son of Manasseh were born on the knees of Joseph. As the Scripture says that Joseph saw these sons of his sons or grandchildren of his children while he lived, how can he add them to those seventy-five men with whom Jacob says that he entered Egypt (Cf. Gen. 46:27), since Joseph came to see those sons in his old age, and when Jacob entered Egypt, Joseph was young and when his father died, Joseph was almost fifty-six years old? In conclusion, the Scripture must have recommended that number seventy-five for some mystery that it contains. But if anyone wished to know how it could be true to agree even with the historical accuracy that Jacob entered Egypt with seventy-five people, I tell him that it is not necessary to think that he entered that single day when he arrived there. And the reason is that, like Jacob, he is called many times by the name of his sons, that is, of his descendants, and it is recorded that he entered Egypt through Joseph. The entrance of Jacob, therefore, must be taken during all the time that Joseph lived, for which reason he entered Egypt. In fact, during all that time, all those mentioned were able to be born and live, to the age of seventy-five, counting the grandsons of Benjamin. This is confirmed by what the text says: “These are the children Lia gave birth to Jacob in Mesopotamia of Syria (Gen. 46:15).” And this text also refers to children who were not yet born. And he alludes to them because there he had given birth to the parents of those who were born, presenting them as born there. And she does so because the cause of her parents was born there, the ones that Leah gave birth to there. Now as Joseph was the cause of Jacob's entering into Egypt, all the time that Joseph lived in Egypt was the time of Jacob's entry into Egypt, which he made by his seed, which spread, while he lived was the cause of Jacob entering. [Question 173]

AMBROSIASTER. (Gen. 50:24). WHY DID JOSEPH, AFTER PREDICTING THE FUTURE, BESEECH THE CHILDREN OF ISRAEL TO CARRY HIS ASHES FROM EGYPT WHEN GOD DELIVERED THEM? — It is an incontestable truth that Joseph did not make this recommendation to the children of Israel without cause. It cannot be supposed that the man whose gaze had plunged into the future spoke here without reason. He was full of a profound religion for the Creator God; he also knew what a veneration they had for the Egyptians, who remembered the wisdom of his administration during the famine which weighed upon Egypt. He therefore wished to take away this cause of error from him after his death, and to prevent them from rendering him worship, which belongs only to the Creator, for he knew all too well that the vain and light people are inclined to render divine honors to the dead rather than the living. He proves by this conduct that he did not share the vain superstitions of the Egyptians, since he orders to carry his ashes so that they do not become a subject to offend God. The Apostles imitated this example. Paul and Barnabas, perceiving that they wished to offer them a sacrifice, and knowing how much God abhorred such idolatry, tore their clothes, exclaiming, "What are you doing? we are men like you (Acts 14:14).” And they turned away the people from this sacrilegious design. [Questions On The Old And New Testaments, PL 35, Question 25]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. For they thought that the righteous would not have prescribed this care, had he not been certain of their future return and the cessation of their servitude in Egypt. He then fixes the place. In the cave that is in the field of Hethean Ephron. And having said these words, he ceased to give orders to his sons. And Jacob having raised his feet above the bed, died and gathered to be a people. Consider the end of the righteous is it. even admirable. Indeed, after giving his instructions to his children, he raises his feet above the bed: it seems that it causes him joy. Thus, after having made all his recommendations, he raises his feet, that is to say, extends them, lengthens them: then he dies, and meets his people. And Joseph, throwing himself on his father's face, wept over him and kissed him. Do you see this filial tenderness? Do you see this ardent affection? When the soul has left the body, Throwing himself on the face of his father he (439) kissed and wept over him. After that Joseph hurries to fulfill the paternal prescriptions. He ordered the embalmers to embalm his worst. (Ibid, 2.) And he wept for the forty days of embalming, and Egypt for seventy days. And when all the ceremonies were ended, he made known to Pharaoh and to his father's will, and said, My father made me to swear, saying, The sepulcher, which I have I am dug in the land of Chanaan is the place where you will bury me. Now, then, I will leave with my father, I will bury him, and I will return. (Ibid, 5.) His orders should be executed by me. When I have done according to his will, I will come back. Thereupon Pharaoh allowed. And Joseph went out to bury his father, and with him went out all the servants of Pharaoh. (Ibid.7) And they left their families, their oxen, and their sheep. (Ibid, 8.) And with him came chariots and horsemen, and it was a very great invasion. (Ibid, 9.) See how eagerly the Egyptians show, in order to honor Joseph: they accompany him in such a large number that it is a real invasion: And when they reached a certain place, they beat each other for a long time violently. sign of pain. And he gave his father a mourning of seven days. (Ibid, 11.) And the inhabitants of Chanaan saw this and said: The Egyptians are in deep mourning. Hence the name Mourning of Egypt, given to this place, which is beyond the Jordan.

But you, my dear listener, listening to this story, beware of giving it only distracted attention: think of the time when these things were happening, and discharge Joseph from all imputation. The gates of hell were not yet broken, the chains of death were not untied, death was not reputed to be a sleep; that is why, fearing death, one acted in this way. Today, by the grace of God, death having become a sleep, the death a drowsiness, the resurrection a certainty, we rejoice, we leap with joy as the passage from one life to another. And what do I say, from one life to another? From a life inferior to a better life, from a fugitive life to an eternal life, from an earthly life to a celestial life. Finally, all being accomplished, Joseph returned to Egypt with his brothers and those who had accompanied him. Consider here the pusillanimity of the brothers of Joseph, and the fear which agitated their souls. And Joseph's brethren, seeing that their father was dead, said, May Joseph not bear us a grudge, not give us back what he owes us, all the evils we have done to him! (Ibid. 15.) Fright torments their hearts: torn with remorse, they do not know what to do. Seeing then that their father was no more; and fearing Joseph's righteous revenge, they stood before him, and said, Your father hath sworn to us before he dies, saying, Say ye, and Joseph, Forgive them their injustice and their sin. (Ibid, 16.) Notice again how they accuse themselves. Observe how overwhelming is the testimony of the conscience. You do well: you know that you have committed the injustice, the sin, that you have been guilty of bad deeds. And now welcome the iniquity of the servants of your father's God. You have seen how it is without being forced that they accuse themselves and say: Your father said: Forgive them the harm they have done to you, and welcome the iniquity of the servants of the God of your Father. But this admirable, excellent man is so far from keeping any memory of the treatment he has endured, that these words stir him up: And Joseph wept, while they spoke to him. And they came and said to him, We are your servants. (Ibid, 18.) See what virtue is, how strong and irresistible it is, and how weak is vice. For, behold, this tried man has become sovereign, and those who have treated their brother in this way, ask to be the servants of him whom they have sold as slaves.

But be careful of Joseph's patience with his brethren; see how he does nothing to comfort them, to persuade them that they have done no wrong to him. Do not fear anything: I belong to God. (Ib 19) You have had evil designs against me, but God has changed this evil into good, in order to bring about what is happening today, that a large people is nourished. (Ib 20.) Do not be afraid, get out of worry: I belong to God, and I imitate my Master: I strive to compel those who have caused me extreme ills: For I belong to God. Then, wishing to show what benevolence God gives him, he adds: Your conduct towards me was dictated by bad designs, but God has changed for me that (440) evil good. Hence these words of Paul: Those who love God see everything conspiring for their good. (Rom. VIII, 28.) All, what is it to say? That is to say, even the annoyances, the apparent subjects of affliction, he changes all that into good; this is what happened to this incomparable man. The conduct of his brethren was the chief motive of his elevation, thanks to the power, to the wisdom of God, which turned into prosperity all his misfortunes. So that a large population is nourished. It is not only we who had in view in this change, it is still the sustenance of all this people. And he said to them, Fear not: I will feed you and your families. And he exhorted them, and spoke in their hearts. (Ib.21.) What do you fear now? I will provide for you and all yours. And he exhorted them, and spoke in their hearts. He does not limit himself to exhorting them, he is so zealous that he dispels all their grief. And Joseph dwelt in Egypt, he and his brethren, and all his father's house. (Ib. 22.) And Joseph cities children of Ephraim until. the third generation. (Ib.23) And Joseph spoke to his brethren, saying, I am dying. God will visit you, and you will take my bones out of this country with you. (Ib. 24.) Thus, like his father, he recommends that one carry one's remains. And see how, in order to reassure them again, to strengthen them in the hope of return, after having first predicted that they will return to the country, he says here: You will be carried away with lanes. When you leave, you will take my bones with you.

He did not do so by caprice or motive, but for two reasons: on the one hand, because he feared that the Egyptians, keeping the memory of his numerous benefits, and faithful to their use of deifying men, commit ungodliness to honor the body of a righteous man; on the other hand, so that his people would be well assured that they would return to the country anyway. In fact, had it not been certain, he would not have ordered them to bring back his bones. - strange and new show! He who nourished all Israel in Egypt was the very one who gave the signal for the return, who introduced this people into the promised land. And Joseph died a hundred and ten years old. (Ibid, 25.) What is the good of telling us his age? In order to inform us of the time during which he ruled Egypt. He had arrived in this country at the age of seventeen; at thirty he appeared before Pharaoh, and explained the dreams. During the eighty years that followed, he was the absolute master of Egypt. You see if he was largely compensated, magnificently rewarded for his troubles. For thirteen years he fought against temptations, slave, calumniated, suffering the sufferings of captivity. And when he endured all with courage and thanksgiving, he was generously rewarded even in this world. - Reflect that in exchange for a few years of servitude and captivity, he ruled a kingdom for eighty years. But that faith directed all her actions, that it was she who inspired her last wishes about the transport of her bones, it is Paul who teaches us, saying; It was by faith that Joseph dying spoke of the departure of the children of Israel. (Hebrews XI, 22.) And he does not stop there; in order to reveal to us the motive for which he recommends that his bones be transported, he adds: And that he made arrangements concerning his bones. [Homilies on Genesis]