And Israel bowed himself upon the bed's head. By this expression, Moses again affirms that Jacob esteemed it a singular kindness, that his son should have promised to do what he had required respecting his burial. For he exerts his weak body as much as he is able, in order to give thanks unto God, as if he had obtained something most desirable. He is said to have worshipped towards the head of his bed: because, seeing he was quite unable to rise from the bed on which he lay, he yet composed himself with a solemn air in the attitude of one who was praying. The same is recorded of David (1 Kings 1:47) when, having obtained his last wish, he celebrates the grace of God. The Greeks have translated it, at the top of his staff: which the Apostle has followed in the Epistle to the Hebrews, (Hebrews 11:21.) And though the interpreters seem to have been deceived by the similitude of words; because, with the Hebrews, mvth (mitah) signifies "bed," mvth (motah,) "a staff;" yet the Apostle allows himself to cite the passage as it was then commonly used, lest he might offend unskillful readers, without necessity. [1] Moreover, they who expound the words to mean that Jacob worshipped the scepter of his son, absurdly trifle. The exposition of others, that he bowed his head, leaning on the top of his staff, is, to say the least, tolerable. But since there is no ambiguity in the words of Moses, let it suffice to keep in memory what I have said, that, by this ceremony, he openly manifested the greatness of his joy.

Footnotes

1 - The reasoning of Calvin, besides being in every respect unsatisfactory, is founded on a misquotation of the original. He appears to have put down the words from memory, or else his transcriber has made the mistake for him. The only difference between the words rendered "a bed" and a "staff" lies in the Masoretic punctuation; of which, it is well known, the authority is disputed. Perhaps one of the strongest arguments on the side of those opposed to the points, is derived from this passage and the Apostle's interpretation of it. If the word is not pointed, then it may mean either a bed or a staff; if, on the other hand, the present points are of equal authority with the text, the Apostle has quoted it wrong. The latter supposition is not to be endured. It seems to follow, then, that the original was either not pointed, or the copy used by St. Paul was pointed differently from the present text, or he knew that the points were not to be relied upon, for giving the precise meaning of the Holy Spirit in the word. -- Ed.

And Israel bowed himself upon the bed's head - Jacob was now both old and feeble, and we may suppose him reclined on his couch when Joseph came; that he afterwards sat up erect (see Genesis 48:2) while conversing with his son, and receiving his oath and promise; and that when this was finished he bowed himself upon the bed's head - exhausted with the conversation, he again reclined himself on his bed as before. This seems to be the simple meaning, which the text unconnected with any religious system or prejudice, naturally proposes. But because שחה shachah, signifies not only to bow but to worship, because acts of religious worship were performed by bowing or prostration, and because מטה mittah, a bed, by the change of the points, only becomes matteh, a staff, in which sense the Septuagint took it, translating the original words thus: Και προσεκυνησεν Ισραηλ επι το ακρον της ῥαβδου αυτου, and Israel worshipped upon the top of his staff, which the writer of the Epistle to the Hebrews, Hebrews 11:21, quotes literatim; therefore some have supposed that Jacob certainly had a carved image on the head or top of his staff, to which he paid a species of adoration; or that he bowed himself to the staff or scepter of Joseph, thus fulfilling the prophetic import of his son's dreams! The sense of the Hebrew text is given above. If the reader prefers the sense of the Septuagint and the Epistle to the Hebrews, the meaning is, that Jacob, through feebleness, supported himself with a staff, and that, when he got the requisite assurance from Joseph that his dead body should be carried to Canaan, leaning on his staff be bowed his head in adoration to God, who had supported him all his life long, and hitherto fulfilled all his promises.

And he said, Swear unto me. And he sware unto him. And Israel (k) bowed himself upon the bed's head.
(k) He rejoiced that Joseph had promised him, and setting himself up on his pillows, praised God; (1-Chronicles 29:10).

And he said, swear unto me,.... This he required, not from any distrust of Joseph, but to show his own eagerness, and the intenseness of his mind about this thing, how much he was set upon it, and what an important thing it was with him; as also, that if he should have any objections made to it, or arguments used with him to divert him from it, by Pharaoh or his court, he would be able to say his father had bound him by an oath to do it, which would at once stop their mouths, and be judged a sufficient reason for what he did, see Genesis 50:5,
and he sware unto him; not only gave his promise, but confirmed it with an oath:
and Israel bowed himself upon the bed's head: not in a way of civil respect to Joseph, giving him thanks for the assurance he had given him, that he would bury him, not in Egypt, but in Canaan; but in a religious way to God, giving thanks to him that he had lived to see his son Joseph, who, according to the promise, would close his eyes, and that he had inclined his heart to fulfil his request; though some think that no more is meant, than that after Jacob had spent himself in discoursing with Joseph, he sunk down and reclined on his pillow at his bed's head, to take some rest; for as for what the apostle says in Hebrews 11:21; that refers to another thing at another time; See Gill on Hebrews 11:21.

Israel bowed himself upon the bed's head--Oriental beds are mere mats, having no head, and the translation should be "the top of his staff," as the apostle renders it (Hebrews 11:21).