1. And Joseph fell upon his father’s face. In this chapter, what happened after the death of Jacob, is briefly related. Moses, however, states that Jacob’s death was honored with a double mourning – natural (so to speak) and ceremonial.

2. And Joseph commanded his servants. Although formerly more labor was expended on funerals, and that even without superstition, than has been deemed right subsequently to the proof given of the resurrection exhibited by Christ: yet we know that among the Egyptians there was greater expense and…

3. And forty days were fulfilled for him. We have shown already that Moses is speaking of a ceremonial mourning; and therefore he does not prescribe it as a law, or produce it as an example which it is right for us to follow.

4. Joseph spake unto the house of Pharaoh. A brief narration is here inserted of the permission obtained for Joseph, that, with the goodwill and leave of the king, he might convey his father’s remains to the sepulcher of the double cave.

6. And Pharaoh said. We have seen that Joseph adopts a middle course. For he was not willing utterly to fail in his duty; yet, by catching at a pretext founded on the command of his father, he did not conduct himself with sufficient firmness.

7. And Joseph went up. Moses gives a full account of the burial. What he relates concerning the renewed mourning of Joseph and his brethren, as well as of the Egyptians, ought by no means to be established as a rule among ourselves.

14. And Joseph returned. Although Joseph and the rest had left so many pledges in Egypt, that it would be necessary for them to return; it is yet probable that they were rather drawn back thither by the oracle of God.

15. And when, Joseph’s brethren saw that their father was dead. Moses here relates, that the sons of Jacob, after the death of their father, were apprehensive lest Joseph should take vengeance for the injury they had done him.

16. And they sent a messenger. Because they are ashamed themselves to speak, they engage messengers of peace, in whom Joseph might have greater confidence. But here also we perceive that they who have an accusing conscience are destitute of counsel and of reason.

17. Forgive, I pray thee now. They do not dissemble the fact that they had grievously sinned; and they are so far from extenuating their fault, that they freely heap up words in charging themselves with guilt.

19. Am I in the place of God? Some think that, in these words, he was rejecting the honor paid him: as if he would say, that it was unjustly offered to him, because it was due to God alone.

20. Ye thought evil against me. Joseph well considers (as we have said) the providence of God; so that he imposes it on himself as a compulsory law, not only to grant pardon, but also to exercise beneficence. And although we have treated at large on this subject, in Gen.

21. I will nourish you. It was a token of a solid and not a feigned reconciliation, not only to abstain from malice and injury, but also to “overcome evil with good,” as Paul teaches, (Rom.

22. And Joseph dwelt in Egypt. It is not without reason that Moses relates how long Joseph lived, because the length of the time shows the more clearly his unfailing constancy: for although he is raised to great honor and power among she Egyptians, he still is closely united with his father’s…

24. And Joseph said unto his brethren. It is uncertain whether Joseph died the first or the last of the brethren, or whether a part of them survived him. Here indeed Moses includes, under the name of brethren, not only those who were really so, but other relations.

25. God will surely visit you. By these words he intimates that they would be buried as in oblivion, so long as they remained in Egypt: and truly that exile was as if God had turned his back on them for a season.