Down to Earth But Heavenly Minded

What does Genesis Chapter 50 mean?

Immediately following Jacob’s death (Genesis 49:33), Joseph weeps openly and falls on his father’s body, kissing his face. This death hits him hard. After ordering Jacob’s body to be embalmed—likely meaning mummified—by the Egyptian doctors, Joseph will set about obeying his father’s final wish to be buried in Canaan (Genesis 49:29–32). First, however, the state of Egypt observes an official 70–day period of mourning. This is an extraordinary gesture towards a man otherwise unconnected to that culture (Genesis 50:1–3).

Though Joseph has been invested with incredible authority (Genesis 41:44), he is still technically a slave to the ruler of Egypt. This king, known by the title Pharaoh, must be consulted if Joseph is to leave the country. He asks through a messenger, possibly because those in mourning were not allowed to physically see the Pharaoh. Not only does Pharaoh agree to allow Joseph and his brothers to leave for the burial, he sends a huge delegation of Egyptian servants and dignitaries along to honor Jacob. In addition, Pharaoh sends horsemen and chariots. As with Jacob’s mourning period, this is an extravagant affair (Genesis 50:4–9).

Along the way, the massive funeral procession stops at a field. There, they spend seven days in traditional ritual mourning rites. Since most of the party are Egyptians, the local Canaanites wonder what has happened. The event is so noteworthy that the Canaanites rename the field. This is a play on words, since the Hebrew terms for “mourning” and “meadow” are almost identical. “Abel-Mizraim” means “meadow of the Egyptians,” but sounds much like “mourning of the Egyptians,” as well. After this, Joseph and his brothers complete their quest to bury Jacob with his fathers and then return to Egypt (Genesis 50:10–14).

Now that Jacob is gone, Joseph’s brothers are overwhelmed with guilt and fear. They are concerned that Joseph was only holding back his rage against them for the sake of Jacob. Many years ago, they had jealously sold Joseph into slavery (Genesis 37:26–28). As it happened, Joseph survived, became a powerful man in Egypt, and rescued his own estranged family from starvation (Genesis 47:11–13). The brothers have already acknowledged their guilt (Genesis 42:21–22), but fear Joseph’s vengeance. They send him a message, supposedly from Jacob, pleading with him to be forgiving. They then come to Joseph, in person, and grovel at his feet (Genesis 50:15–18).

Joseph’s response is one of the pivotal verses in Scripture. First, he weeps, either at the thought of their unneeded fear, or as he recalls all he has been through. Joseph does not mince words, clearly stating that what his brothers did was evil, and intentionally so. However, Joseph is just as blunt about God’s ability to use his own suffering for a greater purpose. Joseph suffered as a wretched slave for thirteen years (Genesis 37:2, 41:46), but this put him in a position of immense prestige and comfort (Genesis 41:50–52). It also allowed him to save many lives, including those of his own family. Those hard thirteen years would lead to eighty years of incredible prosperity (Genesis 50:22). Joseph reassures his brothers that he has no intention of seeking revenge, and plans to continue protecting his extended family (Genesis 50:19–21).

The rest of Joseph’s life story is summarized by a few verses explaining his good fortune. He senses his impending death at 110 years old. He has lived long enough to see his great-great-grandchildren. As Jacob did, Joseph makes Israel’s “sons”—most likely, the living heads of their tribes—swear to take his body from Egypt someday. This will be accomplished by Moses, centuries in the future (Exodus 13:19). When Joseph dies, he is also embalmed, but his remains are kept in a coffin in the possession of Israel (Genesis 50:22–26).

This ends the book of Genesis. The early verses of the book of Exodus explain how Israel grew and prospered. That process continued for centuries. Unfortunately, a new regime will come to power in Egypt, with no memory or love of Joseph. This dynasty will be the one to brutally enslave Jacob’s descendants, setting up God’s rescue and the establishment of Israel as a nation (Exodus 1:6–14).

Chapter Context
After settling in Egypt, under his son’s protection (Genesis 47—49), Jacob dies (Genesis 49:33). He is embalmed and all of Egypt mourns. Joseph buries his father in the family tomb in Canaan, then returns to Egypt. He asks that his body be taken back to Canaan someday. This sets up the events of the book of Exodus. Over centuries, Israel will grow into a prosperous people, only to be enslaved by a jealous Egyptian monarchy. This provides a context for God to rescue Israel and demonstrate His power.

Verse by Verse

Verse 1. Then Joseph fell on his father ‘s face and wept over him and kissed him.

The previous chapter closed with Jacob’s death (Genesis 49:33). Joseph responds with weeping. Though parted for many years, he and Jacob had become close once more after their reunion (Genesis 46:29–30). Hit hard by Jacob’s death, Joseph responds in dramatic fashion. Joseph has often cried openly during emotional moments with his family (Genesis 43:30; 45:15).

The fact that Joseph was present at his father’s death fulfilled God’s promise to Jacob. As he left Canaan to move his family to Egypt, God told Jacob, “I myself will go down with you to Egypt, and I will also bring you up again, and Joseph’s hand shall close your eyes” (Genesis 46:4).

Context Summary
Genesis 50:1–14 begins with Joseph weeping by his father’s deathbed. Jacob is embalmed and an official period of mourning is observed in Egypt. With Pharaoh’s blessing and a large company of Egyptian mourners, Jacob’s sons travel to Canaan. There, as requested, they bury their father in the family tomb, alongside Abraham and Sarah, Isaac and Rebekah, and Jacob’s wife Leah. Then they all return to Egypt.

Verse 2. And Joseph commanded his servants the physicians to embalm his father. So the physicians embalmed Israel.

Jacob has died (Genesis 49:33). After kissing his father’s face, Joseph commanded Egyptian physicians to embalm his father’s body. Egyptian embalming was an extensive process resulting in what we now call mummification. It involved extracting the brain and internal organs, soaking the body in specific liquids, and wrapping it heavily in bandages. Only Jacob and, later, Joseph are described in the Old Testament as having been embalmed.

This level of attention was a sign of status in Egypt, something fitting to Joseph’s position as the second in command in the nation (Genesis 41:44). Embalming would have kept Jacob’s body from decomposing before Joseph and his brothers had the time to lay it to rest in the family burial tomb in Canaan (Genesis 47:29–30).

Verse 3. Forty days were required for it, for that is how many are required for embalming. And the Egyptians wept for him seventy days.

The man God renamed Israel (Genesis 35:10–11) has died (Genesis 49:33). Jacob’s son, Joseph, second in command over the nation of Egypt (Genesis 41:44), has ordered his father’s body to be embalmed (Genesis 50:1–2). Egyptian mummification varied from era to era, but it was usually an extensive process. Typical steps included removal of internal organs, insertion of spices into the body, and extensive soaking in preserving liquids.

In addition, all of Egypt seems to enter a period of state-sponsored mourning for Joseph’s father. Scholars indicate the standard period of mourning following the death of a Pharaoh was 72 days. Jacob was mourned in Egypt for 70 days, an enormous honor for the shepherd from whom the people of Israel would take their name.

Verse 4. And when the days of weeping for him were past, Joseph spoke to the household of Pharaoh, saying, “If now I have found favor in your eyes, please speak in the ears of Pharaoh, saying,

Immediately before he died, Jacob commanded his sons to bury him in Canaan (Genesis 47:29–30), in the family burial tomb. This was where Abraham, Sarah, Isaac, Rebekah, and Leah were all laid to rest (Genesis 49:29–32). To carry out that request, Joseph will need permission to leave Egypt to travel to Canaan. For all of Joseph’s power in Egypt, he was still technically a slave owned and controlled by the absolute authority of the Pharaoh.

Joseph brings the request indirectly, asking someone in the household of Pharaoh to present it for him. It’s unclear why Joseph would not go straight to the Pharaoh himself now that the 70 days of mourning have passed. Perhaps he felt that this individual in Pharaoh’s household may have more influence than he himself would. Another possibility is that local etiquette prevented someone from appearing before Pharaoh while in a state of mourning.

In any case, Joseph approaches this person with great respect, asking for this favor to be based on his own reputation in the land: “If I have found favor in your eyes, please speak in the ears of Pharaoh.” He spells out the request in the following verse (Genesis 50:5).

Verse 5. ‘My father made me swear, saying, “I am about to die: in my tomb that I hewed out for myself in the land of Canaan, there shall you bury me.” Now therefore, let me please go up and bury my father. Then I will return.’”

Just before his death, Jacob commanded his sons to lay his body to rest in the family burial cave in Canaan (Genesis 47:29–30). Joseph will need Pharaoh’s permission to leave Egypt to fulfill this request. Joseph has approached someone in Pharaoh’s household to present these words to Pharaoh (Genesis 50:4). Most likely, this was because those in mourning were not permitted to be in Pharaoh’s presence.

Though the burial cave was purchased by Abraham for the family, it’s likely Jacob cut out his own resting place within the cave, though he is never quoted as saying so himself. By the time he was reunited with Joseph, and moved into Egypt, he was already 130 years old (Genesis 47:9). Making such preparations would have been normal.

So far as we can tell, Joseph avoids mentioning what Jacob said about his allegiance to his fathers and the land of Canaan (Genesis 48:21). Perhaps he was concerned the Pharaoh would not approve of any perceived lack of loyalty to Egypt.

Joseph’s request to leave Egypt, even temporarily, foreshadows similar requests made by Moses to another Pharaoh, centuries in the future (Exodus 5:1–4). The Pharaohs who rule during Moses’ life will have neither knowledge nor honor for Joseph (Exodus 1:8), and so will not respond as warmly as does the Pharaoh of Joseph’s era (Genesis 50:6).

Verse 6. And Pharaoh answered, “Go up, and bury your father, as he made you swear.”

Joseph has brought a request to Pharaoh, through a member of the household, to leave Egypt to bury his father. Jacob has recently died (Genesis 49:33) and was adamant about being buried in his family tomb in Canaan (Genesis 47:29–30). Joseph has made it clear that he swore, on his honor, to fulfill this request (Genesis 50:5).

Pharaoh agrees, apparently with no hesitation whatsoever. Thanks to Joseph’s impeccable integrity and success, Egypt’s ruler has always agreed to Joseph’s requests. At times, he has given far more than was asked for (Genesis 45:16–20). Joseph clearly found favor in Pharaoh’s eyes. His God-given interpretation of Pharaoh’s dream saved Egypt from starvation (Genesis 41:28–31, 53–57). Joseph’s administration also made Pharaoh an enormously wealthy and powerful (Genesis 47:20–21).

In addition, doubtless with Pharaoh’s approval, Egypt has just completed 70 days of mourning for Jacob. It comes as no surprise to read that he will allow Joseph to bury his own father, and to honor his last request.

Verse 7. So Joseph went up to bury his father. With him went up all the servants of Pharaoh, the elders of his household, and all the elders of the land of Egypt,

By the time Jacob got the unexpected news that his son, Joseph, was alive, he was already 130 years old (Genesis 47:9). He had made some preparations for his own death, by then (Genesis 50:5). Some seventeen years later, his burial will be an event well beyond anything Jacob might have imagined.

In addition to a seventy-day period of official mourning for Jacob (Genesis 50:3), Pharaoh sent a huge delegation to Canaan for the funeral. The Egyptians sent on this journey included Pharaoh’s servants, the elders of his household, and all the elders of the land of Egypt. At the time Jacob’s family moved into Egypt, they numbered seventy people (Genesis 46:27). Even seventeen years later (Genesis 47:28), it’s likely there were more Egyptian dignitaries at Jacob’s funeral than members of his own family. Pharaoh truly held Joseph and his father in great esteem.

Of course, God is the one ultimately responsible for returning Jacob’s body to the Promised Land of Canaan. As Jacob was leaving Canaan 17 years earlier, God told him directly, “I myself will go down with you to Egypt, and I will also bring you up again” (Genesis 46:4). God has kept another of His promises to Jacob.

Verse 8. as well as all the household of Joseph, his brothers, and his father ‘s household. Only their children, their flocks, and their herds were left in the land of Goshen.

Jacob has died (Genesis 49:33), seventeen years after moving into Egypt (Genesis 47:28) with his family of seventy members (Genesis 46:27). With Pharaoh’s blessing and a large company of Egyptian officials (Genesis 50:6–7), Joseph and his brothers are transporting their father’s mummified remains to Canaan (Genesis 50:2–3). After 70 days of official state mourning in Egypt, Jacob’s body will be buried in the family tomb, a cave in a field purchased by his grandfather Abraham after the death of his grandmother Sarah (Genesis 23:17–20; 49:29–32).

Included in the company are most of the members of Jacob’s household. Genesis pointedly reveals, though, that the children, flocks, and herds were left behind in the land of Goshen in Egypt. The family was not moving back to Canaan. All will return after Jacob has been buried; this is a temporary excursion.

Verse 9. And there went up with him both chariots and horsemen. It was a very great company.

Joseph and his brothers are returning their father’s body to Canaan to be buried in the family tomb (Genesis 50:1–6). They are not traveling alone, however. Egypt’s ruler, known by the title Pharaoh, has sent a large delegation of Egyptian dignitaries and servants as a way of honoring Joseph and his father Jacob (Genesis 50:7–8).

The travelling group is large enough to warrant chariots and horsemen. These may have been armed soldiers sent to protect the company along the way. The following verses will reveal that so many Egyptians came along with Jacob’s sons that the local Canaanite people thought this was an Egyptian expedition (Genesis 50:11).

Verse 10. When they came to the threshing floor of Atad, which is beyond the Jordan, they lamented there with a very great and grievous lamentation, and he made a mourning for his father seven days.

Most of Jacob’s household (Genesis 46:27; 50:8) are traveling to bury their father (Genesis 49:33). Their destination is the family tomb in Mamre in Canaan (Genesis 23:17–20). Traveling with them is an enormous company of Egyptian officials, dignitaries, servants, and an armed escort of chariots and horsemen (Genesis 50:6–7, 9). Jacob’s funeral has become an Egyptian state-sponsored event and a grand production.

Extravagant though it may be, this is still a funeral procession. The company stops along the way and camps at a local landmark known as the “threshing floor of Atad.” Threshing is the process of knocking grain seeds from stems, before separating out the edible parts. This was probably a large, flat, open area. The funeral party spends seven days there joining together in the custom of loud and vigorous mourning. As is still practiced in many cultures today, this could include shouting, crying, and tearing of clothing. Joseph himself participated in this week-long mourning event.

Verse 11. When the inhabitants of the land, the Canaanites, saw the mourning on the threshing floor of Atad, they said, “This is a grievous mourning by the Egyptians.” Therefore the place was named Abel-mizraim; it is beyond the Jordan.

Clearly, this was a strange sight to see for the local people of the region. The news would have spread quickly: a large company of Egyptians arrived at the threshing flood of Atad—likely a large flat meadow—with an armed escort of horsemen and chariots. There, they have been mourning—with great emotion and ceremony—for a week (Genesis 50:7–10). The locals may never have known that the loud, wealthy, Egyptian group was there to honor a Canaanite patriarch of a clan of Hebrews (Genesis 49:33).

Whether they knew the exact reasons or not, the event was significant enough to earn the place a new name: ‘ābēl’ Misra’im. The root word ‘abel means “meadow,” and variations on Mizraim are references to Egypt. There is wordplay involved, however, since the rhyming word ‘ebel refers to mourning. Paraphrased, the text says “the Canaanites saw the ‘ebel…they said, ‘this is grievous ‘ebel‘…therefore it was named ‘Abel-Mizraim.” This is not unlike how, in English, the terms “morning” and “mourning” are almost identical.

Verse 12. Thus his sons did for him as he had commanded them,

In the moments before his death, Jacob gave his twelve sons an order: to return his body to Canaan (Genesis 49:29–32). He wanted to be buried with his ancestors in family tomb (Genesis 23:17–20). Earlier, Jacob even insisted Joseph take a solemn oath not to bury him in Egypt, but to lay him to rest with his fathers. Joseph had sworn to do exactly that (Genesis 47:29–31). Now Jacob’s sons have fulfilled their father’s wishes, as the following verses will describe in detail. They have carried him from Egypt to the cave in the field at Machpelah (Genesis 50:7–10).

The large procession of Egyptians and Hebrews grieved Jacob for seven days, in the same location. Using wordplay—similarity between the words for “mourning” and “meadow”—locals came to call that place “Mourning / Meadow of Egypt” (Genesis 50:11).

Verse 13. for his sons carried him to the land of Canaan and buried him in the cave of the field at Machpelah, to the east of Mamre, which Abraham bought with the field from Ephron the Hittite to possess as a burying place.

Jacob’s sons had done for him exactly as he ordered (Genesis 50:7–12). On his deathbed, he had commanded his twelve sons to make sure he was buried in the tomb of his fathers (Genesis 49:29–32). He made Joseph, the governor of all Egypt (Genesis 41:44) and his now-most-authoritative son (Genesis 47:11–12), swear not to bury him in Egypt. Rather, he was to be laid to rest in the place where the family now stood (Genesis 47:29–31).

This location was an historic place indeed. This cave and field at Machpelah are the same Abraham insisted on buying outright from the Hittites when the time came to bury his wife Sarah (Genesis 23:17–20). It was where Isaac and Ishmael had reunited to bury Abraham (Genesis 25:8–9). It was where Jacob and Esau had reunited to bury their father Isaac (Genesis 35:27–29). And now it becomes the place where all twelve of Jacob’s sons stood together, united, to bury him.

Verse 14. After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone up with him to bury his father.

Once the burial of Jacob was completed (Genesis 50:7–13), the large company of Joseph, his brothers, all his father’s household, and the enormous delegation of Egyptians who had come along to mourn with them headed back to Egypt.

This must have been a bittersweet trip for Joseph. Of course, he was mourning the loss of his father (Genesis 49:33; 50:1). This trip was also the first time he had been in the Promised Land of Canaan in 39 years—since the day his brothers sold him into slavery (Genesis 37:26–28). Though Joseph is now the second-in-command over all of Egypt (Genesis 41:44), he is still a slave to Egypt’s ruler, the Pharaoh (Genesis 50:4–6). Joseph knew this was likely the last time he would see Canaan in his lifetime.

As the following passage reveals, Joseph’s brothers also remembered the past. This brings anxiety. Though Joseph has been kind and gracious to them (Genesis 47:11–12), they fear this might have been entirely out of respect for their father. Now that Jacob was gone, they fear Joseph may seek revenge on them. He will put those fears to rest with a beautiful expression of faith in God’s sovereign plans (Genesis 50:20).

Verse 15. When Joseph ‘s brothers saw that their father was dead, they said, “It may be that Joseph will hate us and pay us back for all the evil that we did to him.”

Jacob, the patriarch God renamed Israel (Genesis 35:10–11), has died in Egypt at the age of 147 (Genesis 49:33). His son Joseph (Genesis 41:44), and Joseph’s eleven brothers have buried him according to his wishes (Genesis 47:29–31). They have traveled to Canaan, with Pharaoh’s blessing and honor, to lay Jacob to rest in the family tomb (Genesis 23:17–20). Now they have returned together to Egypt. The entire nation of Israel is settled there (Genesis 50:8), and despite Joseph’s power, he is still technically a slave of Pharaoh (Genesis 50:4–6).

Now that Jacob is dead, Joseph’s brothers are afraid. What if Joseph has been holding back his hatred for them only because of Jacob? They worry that all Joseph’s kind treatment (Genesis 47:11–12) has been solely out of respect for their father. Now that Jacob is gone, they fear Joseph will finally “pay them back.” It’s important to recognize that the brothers understand that they would deserve retribution. They had jealously sold Joseph into slavery as a 17–year-old boy (Genesis 37:18–36). They themselves refer to it as “all the evil that we did to him” (Genesis 42:21–22).

Motivated by that fear, the brothers plan to appeal to Joseph’s love of their father, to stave off what might be left of his anger (Genesis 50:16–17).

Context Summary
Genesis 50:15–21 reveals that Joseph’s brothers are consumed with guilt and fear after their father’s death. They worry Joseph has been waiting for Jacob to die before taking revenge. This would not be unexpected, as they cruelly sold Joseph into slavery as a teenager (Genesis 37:26–28). The brothers attempt to appease Joseph with a message, supposedly from Jacob, but he tells them not to be afraid. In one of Scripture’s most pivotal remarks, Joseph explains his conviction that, though their intent was evil, God’s good purposes were behind everything that had happened. Despite their bad intentions, God used their acts to save many lives. Joseph assures them he will not harm them.

Verse 16. So they sent a message to Joseph, saying, “Your father gave this command before he died:

Joseph’s brothers are comfortably settled in Egypt, provided with food, despite a severe famine (Genesis 47:11–13). This was arranged by their brother, Joseph, who is the governor of the entire nation (Genesis 41:44). However, now that their father is dead and buried (Genesis 50:1–14), they seem fearful. They’re afraid Joseph has only been kind to them for the sake of their father, Jacob. Now that Jacob is gone, they worry Joseph will exact revenge on them for selling him into slavery as a teenager (Genesis 37:26–28). They, themselves, know they are guilty of sin worthy of such punishment (Genesis 42:21–22).

Taking something of their father’s lead, the brothers seek to proactively appease Joseph (Genesis 32:9–16; 43:11–14). They send a message to Joseph, appealing to his fondness for their departed father. Their claim is that Jacob gave them a message, for Joseph, asking him to forgive his brothers for their sins against him (Genesis 50:17). Interpreters debate whether that statement really came from Jacob, or if it was invented by the brothers for this purpose.

Verse 17. ‘Say to Joseph, “Please forgive the transgression of your brothers and their sin, because they did evil to you.”’ And now, please forgive the transgression of the servants of the God of your father.” Joseph wept when they spoke to him.

After the death of their father and the trip to Canaan to bury him (Genesis 50:1–14), Joseph’s brothers become overwhelmed with guilt and fear. They know they brutally sinned against Joseph by ripping him away from Jacob and selling him into slavery as a teenager (Genesis 37:26–28). Now, this same brother is the governor of all Egypt (Genesis 41:44), second in power only to the Pharaoh himself. They wonder if Joseph’s kindness to them (Genesis 47:11–12) has only been for the sake of Jacob. Now that Jacob is dead, they fear what Joseph will do to them (Genesis 50:15–16).

Following in their father’s footsteps, they respond to fear with a combination of manipulation and preparation (Genesis 32:9–16; 43:11–14). They send a message to Joseph claiming that Jacob, before he died, had given them a statement to be passed along to Joseph. That statement appeals to Joseph to forgive his brothers for their previous sins. It does not minimize their guilt (Genesis 42:21–22), but it does make a point of describing them as servants of God.

Some commentators believe this is an outright lie. Scripture does not record Jacob making such a request. Also, Jacob was very deliberate in making his last wishes known (Genesis 47:29; 48:3–5; 49:28–29). A message so crucial seems like one Jacob would have passed along in person prior to his death. At the same time, Scripture does not indicate this is deception. A lack of direct references does not make it impossible. In the end, all we know is what the brothers are saying, and what they are thinking.

When Joseph hears the message, he once again responds with tears (Genesis 42:23–24; 43:30; 45:1–3). His response could be due to one or more factors. Hearing a message from his departed father would be an emotional experience. If the message was an obvious lie, Joseph might have been reacting to the idea that his brothers so feared him that they would stoop to such a thing. Or, it might have simply been that Joseph’s forgiveness was, indeed, so complete that he was grieved to know his family still held on to fear.

Regardless of his exact thoughts, Joseph’s response when his brothers arrive in person is astounding. This is among Scripture’s clearest and most pivotal statements about God and His sovereign ability to use “bad things” for a “good purpose” (Genesis 50:20).

Verse 18. His brothers also came and fell down before him and said, “Behold, we are your servants.”

Joseph’s brothers sold him into slavery when he was a teenager (Genesis 37:26–28; 42:21–22). He unexpectedly became the second most powerful man in Egypt (Genesis 41:44). They reunited during a severe famine, as Joseph had the family resettled in comfort under his own protection (Genesis 47:11–13). Now that their father has died (Genesis 50:1–14), Joseph’s brothers fear this has only been because of Jacob (Genesis 50:15). Using the same fawning approach their father often employed (Genesis 32:9–16; 43:11–14), they sent messengers with a message—supposedly from Jacob—asking for Joseph’s forgiveness (Genesis 50:16–17).

With that preparation, the brothers arrive in person, throwing themselves down in submission. The same men who once sneered at Joseph for his prophetic dreams (Genesis 37:5–11) now declare exactly what his dreams predicted. They declare themselves his servants and hope he will be merciful. They’ve taken this posture with Joseph before, but only when they believed he was “only” a powerful Egyptian (Genesis 44:14–16). Now, they do so in fear of well-deserved vengeance.

It’s worth noting that Genesis never describes these brothers asking for Joseph’s forgiveness. He has offered it (Genesis 45:5–11), but if they ever said something like “we are sorry,” the Bible makes no mention of it. If there had never been a moment of overt repentance, it might explain their combination of fear and unresolved guilt. The healing act of confessing wrongdoing and asking forgiveness is an essential step in healing any relationship broken by sin.

Joseph’s response to this appeal for mercy is a powerful statement. It not only speaks to his incredible perspective, but it also clearly states that God can even use human wrongdoing to achieve His good purposes (Genesis 50:20).

Verse 19. But Joseph said to them, “Do not fear, for am I in the place of God?

When Joseph was a teenager, his brothers were enraged at his dreams, depicting them as his servants (Genesis 37:5–11). Out of jealousy, they sold him as a slave (Genesis 37:26–28). Years later, after Joseph had become governor of all Egypt (Genesis 41:44), they were unexpectedly reunited by a famine, and Joseph took them in under his care and protection (Genesis 47:11–13). Now that Jacob, their father, is dead (Genesis 50:1–14), they fear vengeance and seek to appease Joseph (Genesis 50:15–17). In doing so, they fall at his feet (Genesis 50:18), further fulfilling those dreams from many years prior.

Joseph’s astounding response shows they didn’t need to deliver—or, possibly to invent—a deathbed message from Jacob to secure forgiveness. He had already forgiven them. Despite all his power, Joseph clearly understands that ultimate judgment is not his to deliver. He is not “in the place of God.” After seeing all that has happened—including his own rise to power, the famine, and Israel’s rescue—he clearly understands there has been a divine hand at work. And so, Joseph has left it to God to judge those who have done evil to him. He has surrendered his right to take revenge.

Paul’s command in Romans 12:19 will reinforce this idea: “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’”

The following statement (Genesis 50:20) is a powerful, direct summary of Joseph’s perspective. This clarifies that God—not man—is ultimately in control, and that even those things men do for evil reasons can be used to achieve His godly ends (Romans 3:28).

Verse 20. As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.

The statement made here brilliantly summarizes the difference between God allowing something, God deliberately causing something, and God “doing nothing” in response to human needs. Even when human beings try to do evil—and even when they succeed—God is still able to use those efforts to accomplish a greater good. This landmark verse makes no excuse for human sin, while emphasizing that events we cannot understand are still part of God’s greater plan (Romans 8:28).

In the previous verse, Joseph tried to calm his brothers’ fear that he would revenge on them (Genesis 50:15–18). He had already forgiven, already submitted vengeance to God, and already accepted that he was not in any position to question God’s choices (Genesis 50:19).

Joseph does not downplay what they did to him. Selling him into slavery as a teenage boy was evil (Genesis 37:26–28), and they meant it for evil—there was no good intention behind their act. They know full well they are guilty of that (Genesis 42:21–22). As he has done before (Genesis 45:5–7), Joseph insists that God’s power and God’s plan for His people is more powerful than the ability of mere human beings to do evil to each other. He is convinced that not only was God ultimately responsible for allowing the evil act to happen, but He also mysteriously built it into a larger plan to save His people—and many others—from the ravages of a deadly drought.

Without his thirteen years of suffering (Genesis 37:2; 41:46), Joseph would not have been gifted with eighty years of immense power and prestige (Genesis 41:46; 50:26). Joseph even named his two eldest sons in recognition of this (Genesis 41:50–52). Both during and after his hard times, Joseph always maintained faith that God was in control.

To the modern world, this is a startling and unusual perspective. And yet, it’s how God asks Christians to view our lives, as well. Romans 8:28 insists that “for those who love God all things work together for good, for those who are called according to his purpose.” As Joseph’s example clearly shows, this is not a promise that evil will never happen to God’s people. Rather, it is assurance that He still cares for us (Romans 8:31) and that nothing will separate us from His love for us in Christ (Romans 8:34–38).

Verse 21. So do not fear; I will provide for you and your little ones.” Thus he comforted them and spoke kindly to them.

In great fear, Joseph’s brothers have thrown themselves to the ground before him, seeking his mercy (Genesis 50:15–18). Years after selling him as a slave (Genesis 37:26–28), they fear their father’s death will inspire Joseph to finally seek revenge.

Joseph’s response made it clear they don’t need to be afraid. He directly and confidently leaves ultimate justice in the hands of God, and accepts that his years of suffering were—in the end—an incredible blessing. Not only did that experience cause Joseph to live the last eighty years of his life in power and comfort (Genesis 41:46; 50:26), it provided the means to save the entire nation of Israel from death (Genesis 50:19–20).

Here, Joseph effectively repeats the words he said 17 years earlier, when he first revealed he was their estranged brother (Genesis 45:5–7). Joseph arrived at the conclusion that their evil action was part of God’s great plan to save many, many people from death. He has no plan to harm them or take revenge. Rather, he intends to continue to provide for them in the land of Egypt. Poignantly, Joseph mentions providing for their little ones, as well, indicating that he doesn’t see this as a temporary arrangement. They have a long-term home in Egypt, so far as he is concerned.

This moment certainly turns typical human instincts upside down. The one who was wronged ends in comforting those who wronged him; the guilty ones are being cared for by the innocent person they harmed. This verse emphasizes that Joseph pointedly speaks with kindness: reassuring them in both his words and his tone that he will not harm them in the future.

Verse 22. So Joseph remained in Egypt, he and his father ‘s house. Joseph lived 110 years.

This is the closing passage of the book of Genesis. It concludes Joseph’s story, as well. Joseph’s forgiveness of his brothers—willingness to be used by God to save instead of harm them for their evil against him—has led to this quiet moment in Israel’s history. Jacob’s twelve sons are united and their tribes are thriving and expanding. This is in the land of Goshen, in Egypt (Genesis 47:4–6, 11–12). Of course, God’s promise is that Jacob’s offspring will one day possess the land of Canaan (Genesis 17:5–8). That time is not yet, but Joseph clearly anticipates it (Genesis 50:24).

Jacob—the man God named Israel (Genesis 35:10–11)—has died in Egypt (Genesis 49:33). Now his son, Joseph, will die as well, at the age of 110 years old. Jacob made explicit requests not to be buried in Egypt (Genesis 49:29–30). Joseph’s request will be less immediate, but no less important (Genesis 50:25).

Context Summary
Genesis 50:22–26 finds Joseph at the very end of his life. He is 110 years old and has lived to see his great-great-grandchildren. Before he dies, he assures his family that God’s promises to Abraham, Isaac, and Jacob still hold true. God will visit them and bring them to Canaan. Joseph makes his family swear to carry his remains back to the Promised Land, one day. After Joseph dies, his body is embalmed and placed in a coffin.

Verse 23. And Joseph saw Ephraim ‘s children of the third generation. The children also of Machir the son of Manasseh were counted as Joseph ‘s own.

Joseph’s long life is drawing to a close. His early years were difficult. He was sold into slavery at the age of seventeen (Genesis 37:2, 26–28) and spent several years in an Egyptian prison. After thirteen years of imprisonment and mistreatment, he became a great ruler in Egypt (Genesis 41:44–46). That began a stretch of eighty years, up until this moment, where his life was one of influence and power. Along the way, his position saved many people from death, including his entire family (Genesis 47:11–13). Key to that outcome was Joseph’s willingness to forgive his brothers instead of seeking revenge (Genesis 50:15–21).

Joseph lived to see his great-great-grandchildren through Ephraim, as well as his great-grandchildren through his son Manasseh and grandson Machir. The statement that Machir’s children were counted as Joseph’s own—”placed on his knees” in some translations—may mean that Joseph adopted them. This would be much like his own father, Jacob, had claimed ownership of Joseph’s own two oldest sons (Genesis 48:5–6).

Living long and seeing his grandchildren thrive was a sign of God’s blessing on Joseph’s life.

Verse 24. And Joseph said to his brothers, “I am about to die, but God will visit you and bring you up out of this land to the land that he swore to Abraham, to Isaac, and to Jacob.”

The once-hated younger brother, sold as a slave (Genesis 37:26–28) has spent the last eighty years as a powerful ruler in Egypt (Genesis 41:44–46; 50:22). He has lived a good, long life, and at the end his focus is the same as that of his father Jacob. Egypt has been good to Joseph and to his family (Genesis 47:5–6), but the people of God are not meant to stay in Egypt forever.

Prophetically, Joseph tells his gathered family that God will visit them at some point. The Lord will keep the promises made to Abraham, Isaac, and Jacob (Genesis 17:5–8). That means bringing the people of Israel (Genesis 35:10–11) out of Egypt and back to Canaan to take ownership of it.

The mention of Joseph’s brothers here may refer to their sons or the representative heads of their families. It’s unknown how many of the original twelve were still living by the time Joseph reached 110 years of age. Ten of his brothers were older than him. Only Benjamin was younger. Most likely, at least some of the older brothers have already passed away.

Verse 25. Then Joseph made the sons of Israel swear, saying, “God will surely visit you, and you shall carry up my bones from here.”

Joseph, 110 years old, is dying (Genesis 50:22). In the previous verse, he has assured his family that they are not destined to remain in Egypt forever. God will visit them and take them back to Canaan. God will keep the promise He made to Abraham, Isaac, and their father Jacob to give their people the land of Canaan for their own possession (Genesis 17:5–8).

Because Joseph believes this so fervently, he follows in his father’s footsteps. He commands a solemn oath from “the sons of Israel” (Genesis 35:10–11), likely meaning the heads of each of tribes. They must swear to carry his remains back to Canaan after God comes to take them home. His father, Jacob, wanted to be buried immediately in Canaan (Genesis 49:29–30). Joseph’s body will remain in Egypt, but not forever.

The request is made plausible, in part, because Joseph knows his body will be embalmed by Egyptians. Though several hundred years will pass, his bones will retain enough structure to be transported to Canaan when the time comes (Exodus 13:19).

Verse 26. So Joseph died, being 110 years old. They embalmed him, and he was put in a coffin in Egypt.

Nearing death, Joseph, has urgently communicated two messages to the “sons of Israel.” This probably means the heads of the tribes, since Joseph is well over a hundred years old (Genesis 50:22), and was the second-youngest of his brothers.. The older brothers, themselves, have most likely passed away by now. First, he reminds them their people are not meant to live in Egypt forever. God will visit them when the time is right and take them to Canaan to give it to them (Genesis 17:5–8). This is as God promised Abraham, Isaac, and Jacob (Genesis 50:24). Second, Joseph made them swear to take his remains with them to Canaan to bury him there (Genesis 50:25).

Now Joseph dies at the age of 110. It is said to be a good, long life, though lifespans are rapidly shrinking across the book of Genesis. The very early patriarchs, up through Noah, lived for centuries (Genesis 9:29), but after the flood those lifespans regularly decrease. Abraham lived to be 175 (Genesis 25:7), Isaac 187 (Genesis 35:28), and Jacob 147 (Genesis 47:28). After Joseph’s death, very few people will be said to live beyond 120. Long life—relative to those changes—will continue to be seen as evidence of God’s blessing for right living (Deuteronomy 5:16).

Joseph and his father Jacob are the only two people in the Old Testament described as being embalmed. Egyptian embalming—often called “mummification”—was not always reserved for the highly honored and wealthy in Egyptian society. However, just as is the case today, wealth and status were associated with more extensive preparations. In part, this was due to Egyptian beliefs about transferring one’s life through the physical body into the afterlife. Joseph, as second only to Pharaoh, would have easily qualified for the greatest possible care. Mummification was an extensive process that involved removal of the brain and internal organs, insertion of spices, and soaking of the body in special fluids before wrapping the corpse in linen bandages.

Instead of placing Joseph’s corpse in an ornate tomb or temple, however, it was placed in a coffin. Apparently, this container was kept in the possession of the Israelites in Goshen for the next 400 years: until the time of Moses. When the exodus finally comes, Moses will take Joseph’s remains with him for the journey to the Promised Land (Exodus 13:19).

Book Summary
The book of Genesis establishes fundamental truths about God. Among these are His role as the Creator, His holiness, His hatred of sin, His love for mankind, and His willingness to provide for our redemption. We learn not only where mankind has come from, but why the world is in its present form. The book also presents the establishment of Israel, God’s chosen people. Many of the principles given in other parts of Scripture depend on the basic ideas presented here in the book of Genesis. Within the framework of the Bible, Genesis explains the bare-bones history of the universe leading up to the captivity of Israel in Egypt, setting the stage for the book of Exodus.

End of Chapter 50.

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.