Genesis 50:6

Gen 50:6 And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

Ver. 6. As he made thee swear.] Oaths must be religiously kept, even those that are private, betwixt friend and friend. For, although whatsoever is more than yea and nay, in our ordinary communication, is evil, {Mat 5:37} yet a private oath, as betwixt Boaz and Ruth, so it be sparingly and warily used, is not unlawful. For in serious and weighty affairs, if it be lawful in private to admit God as a judge, why may he not as well be called to witness and to avenge? But this only in case of necessity, when yea and nay will not be taken.

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.

The very infidels would have oaths performed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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. It is possible that Pharaoh was inclined, by the modesty of his manner, more easily to assent to his requests. Yet this cowardice is not, on this account, so sanctioned that the sons of God are at liberty to indulge themselves in it: for if they intrepidly follow where duty calls, the Lord will give the issue which is desired, beyond all expectation. For, although, humanly speaking, Joseph’s bland submission succeeded prosperously, it is nevertheless certain that the proud mind of the king was influenced by God to concede thus benignantly what had been desired. It is also to be observed, what great respect for an oath prevailed among blind unbelievers. For, though Pharaoh himself had not sworn, he still deemed it unlawful for him to violate, by his own authority, the pledge given by another. But at this day, reverence for God has become so far extinct, that men commonly regard it as a mere trifle to deceive, on one side or another, under the name of God. But such unbridled license, which even Pharaoh himself denounces, shall not escape the judgment of God with impunity.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

And Pharaoh said,.... To Joseph, by the courtiers that waited upon him at Joseph's request, who having delivered it to him had this answer:

go up, and bury thy father, as he made thee swear; the oath seems to be the principal thing that influenced Pharaoh to grant the request, it being a sacred thing, and not to be violated; otherwise, perhaps, he would not have chosen that Joseph should have been so long absent from him, and might have thought a grave in Egypt, and an honourable interment there, which he would have spared no cost to have given, might have done as well, or better.

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

The heathens by the light of nature discovered the sacredness of an oath, and the wickedness of perjury.

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

And Pharaoh said, Go up, and bury thy father, according as he made thee swear. Pharaoh"s answer would, of course, be conveyed through the courtiers.

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

After the king's permission had been obtained, the corpse was carried to Canaan, attended by a large company. With Joseph there went up "all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt," i.e., the leading officers of the court and state, "and all the house of Joseph, and his brethren, and his father's house," i.e., all the members of the families of Joseph, of his brethren, and of is deceased father, "excepting only their children and flocks; also chariots and horsemen," as an escort for the journey through the desert, "a very large army." The splendid retinue of Egyptian officers may be explained, in part from the esteem in which Joseph was held in Egypt, and in part from the fondness of the Egyptians for such funeral processions (cf. Hengst. pp. 70, 71).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

כאשר השביעך ACCORDING AS HE ADJURED THEE — For except for that oath I would not permit you to do so. He did not dare, however, to say to Joseph, “Break the oath”, lest he might retort, “Then, I, too, may break the oath I made you that I will never reveal that secret about the Sacred Tongue, viz., that I possess a knowledge of it in addition to the seventy languages which you also understand but of which you have no knowledge at all — as it is related in Treatise Sotah 36b.

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.