Exodus 13:19

Exo 13:19 And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.

Ver. 19. And Moses took the bones of Joseph.] And with those, as it is likely, the bones of the other patriarchs too. {Act 7:16}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Exo_13:19

Moses took the bones of Joseph.

An interesting incident in Israels departure from Egypt

I. The discharge of a sacred trust (Gen_50:24-25). Pay attention to the requests of the dead.

II. THE fulfilment of an ancient prophecy (Gen_1:25). God can kindle the fire of prophecy in the soul of a dying saint, that the sorrowful may be encouraged.

III. The giving of a timely encouragement.

IV. The bestowal of an appropriate honour on an illustrious ancestor. (J. S. Exell, M. A.)

A memento and a pledge

And Moses took the bones of Joseph with him. This rendered the march a kind of funeral procession, and such as no other history relates. Never was body so long in its conveyance to the grave, for forty years were taken up in bearing Joseph to his burial. We read at the death of Joseph that they embalmed him, and he was put in a coffin in Egypt. The precious deposit, likely to be cared for by some of the descendants of his own family, was dear to all. It was a memento of the vanity of human greatness. It was also a moral as well as a mortal memento. Joseph was a very pious character; he had been highly exemplary in every relation and condition of life, and much of God, of providence, and of grace was to be read in his history. What an advantage to be always reminded of such a man in having his remains always in the midst of them! But the body would be above all valuable as a pledge of their future destination. It was a present palpable sign of Gods covenant with their fathers in their behalf. (A. Nevin, D. D.)

Rest in native land

Sir Bartle Frere was often asked at the Cape, What do you expect when you reach England? His reply, which was found written on a slip in his Bible after his death, was thus expressed:

Where in the summer sun the early grasses grow,

Six feet of English ground, a Britons grave,

Rest in my native land is all I crave.

Burial places

It is the almost universal custom in America, and seems to be growing in favour here, for great men to be buried in the place where they have mostly lived, and among their own kith and kin. Washington lies at Mount Vernon; Lincoln at Springfield; Emerson and Hawthorne under the pines of New England; Irving on the banks of the Hudson; Clay in Kentucky. They are laid to rest not in some central city or great structure, but where they have lived, and where their families and neighbours may accompany them in their long sleep. (H. O. Mackey.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

13:19 Joseph had recognized that God would not leave his people in Egypt indefinitely because he had promised Canaan to them (see Gen 50:24-25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Moses took the bones of Joseph with him--in fulfilment of the oath he exacted from his brethren (Gen 50:25-26). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (Act 7:15-16); and there would be no difficulty as to the means of conveyance--a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. Moses took the bones of Joseph] See Clarke on Ge 50:25. It is supposed that the Israelites carried with them the bones or remains of all the twelve sons of Jacob, each tribe taking care of the bones of its own patriarch, while Moses took care of the bones of Joseph. St. Stephen expressly says, Ac 7:15-16, that not only Jacob, but the fathers were carried from Egypt into Sychem; and this, as Calmet remarks, was the only opportunity that seems to have presented itself for doing this: and certainly the reason that rendered it proper to remove the bones of Joseph to the promised land, had equal weight in reference to those of the other patriarchs. See Clarke on Ge 49:29.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(19) Moses took the bones of Joseph.—Joseph’s body had been embalmed according to the Egyptian fashion (Gen_1:26). He had ordered it to be conveyed to Canaan when the Israelites went there (Gen_1:25).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. See Gen_50:25; and cf. Jos_24:32.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Moses took the bones of Joseph with him,.... And his remains might well be called bones, since at such a distance from his death the flesh must be gone, and nothing but bones left; of the place where Joseph's coffin was laid; see Gill on Gen 50:26. The Jews pretend, that Moses was informed where Joseph was buried by Sarah, the daughter of Asher, who they say was living at this time (q); and many other fables they relate concerning the manner of finding him, which are not worthy of any notice. Jarchi thinks, that the bones of all the tribes, or of the sons of Jacob, were carried with them, but that does not appear from the text; though it seems, according to Stephen's account, that they were carried over to Canaan; but then, whether immediately after their death, or at this time, and also by whom, is not certain, see Act 7:15,

for he had straitly sworn the children of Israel; his brethren; or "in swearing had caused them to swear" (r), had given them a very strict oath, and which they had related to their children, and so from one generation to another, and thus it became known, and Moses looked upon himself and the people of Israel as bound to observe it:

saying, God will surely visit you; in a way of mercy and goodness, and bring you out of Egypt, and put you it possession of the land of Canaan:

and ye shall carry up my bones away hence with you; See Gill on Gen 50:25.

(q) T. Bab. Sotah, fol. 13. 1. (r) "adjurando adjuraverat", Pagninus, Montanus, Drusius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Joseph’s. This attention to the dead is commended, Hebrews xi. (Worthington) --- St. Stephen assures us, that the bones of the other patriarchs were deposited at Sichen; and we may conclude, that they were transported on this occasion by their respective families, Acts vii. 16.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The bones of Joseph, and the other patriarchs, as appears from Act 7:16. The oath was taken only by the parents, but because the matter of it was not personal, and of particular concernment to them, but common to them and their children, therefore it obliged both the parents and their children, as Moses here signifieth.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. And Moses took the bones of Joseph — Joseph’s dying charge and Israel’s solemn vow, made more than a century before, (Gen_50:24-25,) are now sacredly remembered. His body had not been carried to the Land of Promise, like that of Jacob, nor buried in Egypt, like those of his brethren the fathers of the tribes, but, wrapped in its fragrant bandages, it waited the fulfilment of the patriarch’s prophecy, “God will surely visit you, and ye shall carry up my bones from hence.” Through all the years of their bondage the mummied form of their famous ancestor had been a perpetual prophecy and admonition. It ever held before their eyes the great promises made to Abraham, Isaac, and Jacob, and the sublime destiny that awaited Israel.

Only in Egypt would such a century-long “object-lesson” have been possible. The mummied form of the dead was there often kept for months, and sometimes for years, before final burial, in a closet made in the house for the purpose, with folding doors, and standing upon a sledge, so that it could be drawn to an altar where were offered “prayers for the dead.” It was this idolatrous superstition which Moses so expressly forbade, Lev_19:28; Lev_21:1. It was, however, deemed a calamity for the dead to remain thus unburied unless there were especial reasons, which the friends were careful to have made known, and thus the fact that so eminent a person as Joseph remained unburied would give rise to constant inquiry and explanation. (Wilkinson’s Ancient Egyptians, chap. 10.) How wonderfully adapted was this act of Joseph to ensure the resurrection of Israel’s life from the grave of Egyptian heathenism!

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Moses took the bones of Joseph i.e. , his body, which had been embalmed, and deposited in a mummy case, (Gen_50:26) most probably at Tanis, which was the capital of the Shepherd kings, no less than of Menephthah. He had straitly sworn the children of Israel. See Gen_50:25. Joseph, firmly believing in the promise of God to give Canaan to the descendants of Abraham had made them swear to take his body with them when they left Egypt. The desire to be laid in their native earth was common to most of the nations of antiquity, and, in the case of the Israelites, was intensified by Canaan being the "laud of promise." Jacob had had the same feeling as Joseph, and had been buried by Joseph in the cave of Math-pelah. (Gen_50:13)

It is a Christian duty to carry with us on the path of life the bones of our dead.

Joseph had sworn the Israelites to carry his bones with them out of Egypt at their departure; and they were thus in a special way bound to do it. But, apart from any such oath, or any positive wish expressed, it would have been well for them to have taken him with them. We are intimately bound up with the men of the generation before our own, and cannot too carefully carry along with us their memory. Men may be considered to carry their dead with them on their course through life

I WHEN THEY BEAR IN MIND AND HAVE RESPECT TO THEIR FATHERS IN THE FAITH, ESPECIALLY THOSE NEAR TO THEM IN TIME. It is almost impossible to measure adequately the amount of our debt to those who have immediately preceded us in life who have set us an example of a consistent Christian course and shown us its possibility. What living Christian man does not feel that to some other Christian man, older than himself, still alive or else passed away, he is indebted for the impetus which changed his path in life, turned him from the dumb idols which he was following, and led him to the worship of the living God? What gratitude is not due in each such case! Such memories are to be cherished, clung to not relinquished, because he to whom we owe so much is dead. Being dead, such a one "still speaketh;" and it is well that our hearts should still hear his voice, and be thankful for it.

II WHEN THEY CHERISH THE MEMORY OF THE FRIENDS AND RELATIONS WHOM THEY HAVE LOST. It is too common a practice, with men especially, to shut out the memory of the deceased. Bereavement is so terrible a thing, so poignant a grief, that to spare themselves men mostly make a sort of resolve that they will not think upon their dead. And it is quite possible, after a while, so to turn from the thought as to make it both transient and rare. But the better course the true Christian course is to retain our dead in our thoughts. The recollection can do us nothingbut good. It is sobering, chastening, yet elevating. It is apt to wean us from the world; to soften us; to draw us into communion with the unseen; to help our higher nature in its struggle with the lower.

III WHEN THEY BEAR IN REMEMBRANCE THE WORST SINS THAT THEY HAVE COMMITTED. The most terrible death to which we poor human creatures are subject is that "body of death," which we bear about with us in our flesh, and under which we "groan, being burthened viz, sin. There are persons who succeed in putting away the memory of their past sins, and who are as gay and light-hearted as if there were nothing against them in God"s book. But it is a wiser course to bear about with us always this "death" also, and not seek to hush it up or put it out of sight. The thought of our past sins is well calculated to make us humble, penitent, forgiving; to save us from presumption, and make us throw ourselves absolutely for justification on the merits and atoning blood of Christ.

Joseph"s bones.

A premise, and most of all a promise to the dead, is to be regarded as sacred. Amidst the haste of their departure the Israelites did not forget to take with them the bones of Joseph. They probably carried away also the bones of the other patriarchs. (Act_7:16) In this touching incident, see

I FAITH"S ANTICIPATIONS VERIFIED. Joseph had said, "God will surely visit you". (Gen_50:25) He had died in faith, not having received the promises, but having seen them afar off. (Heb_11:13-22) At the time of Joseph"s death the tokens were scant that Israel would grow to be so great a people, and would be led forth, many thousands strong, to go to Canaan. Joseph"s faith rested on God"s naked word. God had said that this time would come, and it did. We are never wrong in depending on the Divine promise. Those who trust it, however the world may ridicule them as devout enthusiasts, will prove to be right in the long run. Events will verify their confidence. Apply, e.g. , to the ultimate triumph of Christianity.

II FAITH"S CHOICE GIVEN EFFECT TO. He had strictly sworn the children of Israel, saying, "Ye shall surely carry up my bones away hence with you." Notwithstanding the splendour of his position in Egypt, Joseph"s heart was still with his own people. To his clear moral vision, the godless character of the Egyptian civilisation was sufficiently apparent. The Hebrews were as yet but a handful of shepherds; but he discerned in them a spiritual greatness which was wanting to Egypt, and he had faith in the magnificent future which God"s Word pledged to them. So he was not ashamed to call the humble settlers in Goshen his brethren, and to declare that he preferred a grave with them to the proudest mausoleum that Egypt could erect for him. He left a charge that when they departed, they were to take his bones with them, and lay them in Canaan, as subsequently they did. (Jos_24:22) He thus anticipated Moses in choosing the better part, and in preferring union with God"s people to all the treasures and renown of the land of his adoption. We act in the same spirit when we set the things which are "unseen and eternal" before those which are "seen and temporal," and count it our highest honour to be enrolled among "God"s children.

III A HINT OF THE RESURRECTION. Whence this care of Joseph for the bestowal of his bones? What matters it it may be asked where the dust is laid, if only the spirit is secure? In one way it matters very little, though affection naturally inspires the wish to sleep beside one"s kindred. There may have been more than this. The care of the body in Egypt was, as we now know, connected with a hope of its revival. And there are good grounds for believing that the same hope had to do with this command of Joseph, and with the loving care shown by the patriarchs generally in the bestowal of their dead. (See the point discussed in Fairbairn"s Typology, vol. 1. p. 355, et seq. ). The believer"s body is a sacred deposit. Destined to share with the soul in the glory yet to be revealed, there is a fitness in treating it with reverence, and in laying it in a place consecrated to the Christian dead. J.O.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

camped at Etham

Etham is located south of the route heading towards the Philistines, at the border of the wilderness. (See: How to Translate Names)

pillar of cloud ... pillar of fire

"a cloud in the shape of a column ... fire in the shape of a column." God is with them in a cloud by day and in a fire by night.

translationWords

Moses

Joseph (OT)

Israel

oath

Succoth

desert

column

fire

light

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

השבע השביע HE HAD STRAITLY ADJURED — He had made them swear that they would make their children swear. But why did he not make his sons swear that they would take him to the land of Canaan immediately on his death, as Jacob had made his sons swear? Joseph said: I was a ruler in Egypt and I had sufficient power to do what my father desired; but my sons — the Egyptians will not permit them to do this. Consequently he made them swear that when they would be delivered and would go forth from there that they would take him up with them (Mekhilta).

והעליתם את עצמתי מזה אתכם THEN YE SHALL BRING UP MY BONES AWAY HENCE WITH YOU — It was his brothers whom he made swear thus; consequently this tells us that they (the Israelites who left Egypt) must have brought up with them the bones of all Jacob’s sons (lit., the tribes) since it is said “with you” (with your own bones) (Mekhilta).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.