Hebrews 11:22

Πίστει ᾿Ιωσὴφ τελευτῶν περὶ τῆς ἐξόδου τῶν υἱῶν ᾿Ισραὴλ ἐμνημόνευσε, καὶ περὶ τῶν ὀστέων αὐτοῦ ἐνετείλατο.

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.

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 Joseph's 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,” Genesis 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 brothers'sons 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, Exodus 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,” Genesis 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, Genesis 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, Genesis 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, Genesis 15:7; and,

(2dly.) That they should be delivered out of great bondage and distress before they entered into it, Genesis 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,” Genesis 1:24. And again, “God will surely visit you,” Genesis 1:25. He hath respect unto the words of God to Abraham, Genesis 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 God's “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, Genesis 50:25. He straitly charged the children of Israel with an oath, Exodus 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, Genesis 24:2-3; Genesis 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, Genesis 1:25. In order hereunto, “they embalmed him, and put him in a coffin in Egypt,” Genesis 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, Exodus 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, Joshua 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 men's 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.