A Help for the Understanding of the Holy Scriptures

CHAP. XXVIII.

Thus the blessing, for the better confirming of Jacob's faith, is by his father again settled upon him; and indeed Jacob had need of it, considering how many straits and difficulties he afterwards went through, wherein, notwithstanding the Prerogative of the blessing, he might think himself in a far worse condition then his brother Esau.

This is added to prevent the weaking of his faith, that he might not think the blessing vain, when he should spend all his life as a stranger and sojourner in that land, and never come to the poss • ssion of any part of it: It is as if he had said, It is true, thou shalt be as a stranger in this land, wandering here and there; yet, be not discouraged, thine it is, and to thy seed it shall be given.

That is, unto the Ishmaelites: for Ishmael himself was already dead. Gen. 25. 17. These are the years of the life of Ishmael, 137 years, and he gave up the ghost and died.

Nebajoth was, Gen. 25. 13. the first born of Ishmael, and here mentioned, because Esau had his sister to wife from him, Ishmael being now dead: And the ground of Esau's taking this wife seems to be, that either he might insinuate himself into his fathers affection, and so procure that the birthright might be reversed and settled upon him; or at least that by this affinity with the Ishmaelites he might strengthen himself against his brother Jacob.

Travelling on foot with his staff in his hand, as is expressed chap. 32. 10. he was overtaken with the night, and could not get to the city Luz, which was not far from this place, ver. 19. and so lay all night alone in the field. It may well indeed seem strange that Jacob should be sent away to procure him a wife amongst his Mothers kindred in so mean a manner, especially if we consider with what attendance and large provision Abraham sent his servant thither about the same business, Gen. 24. But for this we must know, 1. That since Abraham left Haran, & was come into the land of Canaan, it was not known to his kindred he left there behind him how God had blessed Abraham, and in what state and condition he lived; and therefore it was fit that Abraham should send his servant in such a manner • as might discover how wealthy he was become in Canaan, that so they might the more willingly condescend to match with his son: But since that time doubtless Bethuel and Laban knew well enough in what condition Isaac and Rebekah lived, and therefore there was no need in this regard to send their son Jacob in such a manner. 2. That Abraham's servant went to fetch a wife immediately for Isaac, but Jacob went purposely to stay and sojourn with his uncle for a time, till his brothers fury was over, and therefore Rebekah might happily think it inconvenient to send any company along with him. 3. That it is most likely that Jacob did steal away secretly, purposely that his brother Esau might not lie in wait for him by the way to do him a mischief.

The end of this vision was doubtless that God might testify unto Jacob that he would take care of him, and so might thereby comfort him in this his desolate condition, and strengthen his faith against all those discouragements he should meet with in this journey. There can be therefore no question made but that by this Ladder was signified the Providence of God in governing the world, and particularly his provident care over Jacob, and that, as it is Psal. 113. 5, 6. Though God dwelleth on high, yet he humbleth himself to behold the things that are in the heaven, and in the earth, and disposeth all things according to his will, and that especially by the ministry of his Angels, according to that of David, Psal. 91. 11, 12. For he shall give his Angels charge over thee, to keep thee in all thy ways; they shall bear thee up in their hands, lest thou dash thy foot against a stone. But yet because Christ is the only foundation of that reconciliation that is wrought betwixt God and Man, and of that special care which God takes for the welfare of his Church and people, in and through whom they are made the sons of God, and heirs of heaven, and enjoy the ministry of the Angels, Heb. 1. 13. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? therefore also questionless by this Ladder Christ was represented, the promised seed, in whom all the promises are yea and amen, 2. Cor. 1. 20. as methinks our Savior himself did intimate in those words of his concerning himself, John. 1. 52. Verily, verily I say unto you, hereafter ye shall see heaven open and the Angels of God ascending and descending upon the son of man. In his two natures personally united, heaven and earth are as it were joined together: By him our only Mediator is man reconciled to God, and both the things in heaven and the things on earth are reconciled through the blood of his cross, Col. 1. 20. By his only merit and intercession both the ministry of the Angels, the gifts of the holy Ghost, and all other heavenly blessings do descend upon us: and by him likewise we have access unto God and entrance into heaven. And thus by this vision Jacob was assured that through the promised seed, Christ, he should enjoy the guard of the holy Angels, and that he should be by them defended both in his going out and returning home.

Being awaked he perceived that God had appeared to him, and therefore admires, and extolls this goodness of God towards him: as if he had said, I thought God had only in this manner revealed himself in my fathers house, I looked not for such an Apparition in this place; but now I find that God who is everywhere doth also in this place by these special testimonies of his presence manifest himself.

Stricken with a reverent fear of the majesty of God.

This is spoken because God had manifested himself there unto him in his glory.

The stone which Jacob had laid under his head all night, he set up for a pillar, as a memorial of that vision, and then poured oil upon the top of it, ei • her to consecrate thereby that place and stone to a holy and religious use, as afterward for the same cause Moses was commanded to anoint with oil the Tabernacle, and all that was therein; or else rather as an offering to God: Having no other sacrifice at hand, of the oil, which he had about him either for food, or to anoint his body in his travel, he pours forth an offering of thanksgiving unto God, as David, 2. Sam. 23. 16. poured out the water to God, which his three worthies had fetched for him from the well of Bethlehem not without extreme peril to their lives.

Jacob being much affected with God's gracious goodness to him in the glorious vision he had seen, and the many precious promises therein made to him, doth here, by way of thankfulness, vow a vow unto God, not only in general, verse. 21. that then the Lord should be his God, that is, he would then forever acknowledge the Lord God of his Fathers to be the Author of his welfare and salvation, love, worship, and serve him, yea and him only; but also particularly verse. 22. 1. that the stone which he had now set up for a pillar should be God's house, that is, he would account that stone or pillar, or that place where that stone was erected (for both are included figuratively) a holy place, consecrated to God's worship and service, and would there perform the duties of his worship (which part of his vow he made good, Gen. 35. 6, 7. when at his return out of Mesopotamia he built there an altar and offered thereon sacrifices to the Lord) and 2. that of all that God should give him, he would give the tenth unto God, that is, that he would set it apart for God's special service, as by employing it in building altars, and sacrifices, and relieving the poor upon any occasion. Indeed concerning the first of these some doubt may arise in our minds, How Jacob could vow that upon such & such conditions, then the Lord should be his God, which may imply a resolution on the contrary that in case such conditions were not performed, or did not come to pass, then the Lord should not be his God. But to this I answer, 1. That men that wait in expectation of receiving some special blessing from God, may vow upon the obtaining hereof to perform their duty to God, which otherwise by covenant they are bound to perform, and yet not intend that in case they fail of this they desire, then they will not; only thereby they profess that this shall be a new engagement to bind them to perform their duty herein, and to make them the more solicitously careful to carry themselves herein as they ought to do: and 2. That with a conditional vow something may be, and is usually added, which shall not depend upon the premised conditions, but is only annexed as a necessary concomitant of the vow; as if a man should vow, if God should bless him according to his hopes in a voyage he is to undertake, that then he would forever honor his poor parents, and give them such a yearly maintenance; the paying of this yearly maintenance is the thing conditionally vowed, and that clau • e of honoring his parents is only annexed as that which must necessarily go along with his vowed maintenance: and so it is here, that which is vowed by Jacob conditionally is that the stone which he had now set • p for a pillar should be God's house, and that of all that God should give him, he would give the tenth unto God, and this clause, Then shall the Lord b • my God, is only annex • d as a necessary adjunct, and the ground of his yielding this honor unto God.

CHAP. XXIX.

That is, Mesopotamia, which lay Eastward from Canaan, Job 1. 3. He was the greatest of all the men of the East. Isaiah 41. 2. Who raised up the righteous man from the East.

That is, the grandchild: for he was the son of Bethuell, who was the son of Nahor.

That is, into the fold, there to rest all night.

Their meaning is, either that they might not by right do it, they might not water their sheep till all the flocks came together; so the like phrase is used Gen. 34. 14. We cannot do this thing, to give our sister to one that is uncircumcised, that is, we may not do it; or else rather that they were not able to do it: which I rather approve▪ because verse. 2. there is express mention of the greatn • sse of the stone; and upon Rachel's coming it was rolled away before all came together: or why may not both be included? we cannot, that is, we neither may do it, nor are we able to do it.

To wit, either by his own strength, or with the help of the shepherds.

That is, his kinsman, his sisters son; for near kinsmen in the Scripture are usually called brethren: Gen. 13. 18. Though Abraham were Lots uncl • , yet saith he, Let there be no strife between me and thee, for we be brethren.

That is, what had been formerly related concerning Jacob, who were his parents, what had passed betwixt him and his brother, how he was sent away thither by his father, and what had befallen him in his journey: else Laban might have wondered to see him come so unfurnished, whereas he had seen Abraham's servant come so richly provided when he fetched thence Rebekah.

This is either an acknowledgement that he was satisfied concerning his person, to wit, that he was inde • d his si • ters son; or else, a courteous reply to his relation, verse. 13. as if he had said, However, be the occasion of thy journey what it will, thou art my near kingsma • , and must expect loving entertainment here.

Laban perceiving in this months time of Jacob's abode with him, mentioned in the former verse • , that he was wondrous able and active for his business (for it seems Jacob not willing to be burdensome to his uncle, nor to eat the bread of idleness, did presently buckle himself to do him what service he might) he begins now to tamper with him about giving him some recompense for his labor, under a pretence that it was not fit that he should do him service for nothing, though he were his near kinsman, but aiming indeed to bind him thereby to some farther stay there, because he saw his service would be very profitable to him.

It was it seems the custom in these Eastern countries, that at making up of any match of marriage, both the husband and wife did mutually give dowries the one unto the other, as is evident chap. 34. 11, 12. And Shechem said unto her father, and unto her brethren, what ye shall ask I will give; ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife. 1. Sam. 18. 25. And Saul said, Thus shall ye say to Dav • d, The King desireth not any dowry, but an hundred foreskins of the Philistines, &c. and 2. Sam. • . 14. And David sent Messengers to Ishbosheth, Saul's son, saying, Deliver me my wife Michal, which I espoused to me for an hundred foreskins of the Philistines. Jacob therefore being in a strange place, and having nothing else to give, and being withal carried away with the strength of his affection to Rachel, that he might prevail with his uncle, whose base covetousness by this time he had discovered, tenders him seven years service for his daughter Rachel.

Laban, regarding more his own profit then to deal fairly and ingenuously with so near a kinsman, makes advantage of the affection of Jacob to his daughter, and accepts of his proffer; yet because his words are so ambiguous, and not an express promise, It is better that I give her to thee, then that I should give her to another: abide with me; it may be probably supposed that h • did purposely equivocate, and had already some thought of dealing doubly and deceitfully with Jacob.

Junius conceives that immediately after Jacob had agreed with Laban to serve with him seven years for his daughter, the marriage was solemnized, and having then Leah given him instead of Rachel, he then made a new agreement for Rachel, and so married them both in the very beginning of his foureteen years service: But that cannot agree with his relation; for first, it might then as well have been said here, that he served fourteen years for Rachel; again secondly, it is said, verse. 27. Fulfill her week, and we will give thee this also, for the service which thou shalt serve with me yet other seven years; and thirdly when Jacob expostulates the wrong which Laban had done him, ver. 25. he saith, Did not I serve with thee for Rachel? which shows that seven of his years service were spent ere Leah was imposed upon him.

Love makes men think every day a year till they enjoy the party loved; and therefore this must be understood with reference to his labor and service, that the service of seven years seemed as nothing to him, because of the great love he bare to Rachel.

He perceiveth it not before, both because it was the custom for brides to be veiled, and also because by her fathers direction she might be silent, which he might impute to her modesty.

The marriage feast or solemnity used to be kept a week, Judge. 14. 12. I will now put forth a riddle unto you: If you can certainly declare it me within the seven days of the feas • , &c. this Laban desires him to fulfill with Leah, that so by this his voluntary consent the marriage might be confirmed, and then he promises to give him Rachel; so then we see that he married Rachel within a week after Leah, and served seven years for her after the marriage.

That is, not simply, but in comparison of Rachel, ver. 30. He loved Rachel more then Leah.

That is, for a while: for afterwards she conceived again, Gen. 30. 17. And God hearkened unto Leah, and she conceived and bare Jacob the fifth son. See the Note in the following chapter upon ver. 9.

CHAP. XXX.

That is, either let me have children by thee, as well as my sister, or I am but a dead woman, I shall never be able to endure it, & it will be my death, and indeed, I had rather die then live in this condition; and this Rachel saith to Jacob, not as seriously thinking that Jacob was able to give her this blessing, which God had hitherto denied her; but as those that are in a passion do many times speak they scarce know what, so she in a womanish heat and passion crieth out to her husband to give her children, never considering to whom she spake, or why she should crave this of him, or by what means he should be able to satisfy her desire.

That is, children, that might be brought up and nursed on her knees as her own. Gen. 50. 23. The children also of Machir the son of Manasseh were brought up upon Josephs knees: and it seems most probable that this was done about the third year after her marriage.

A secondary wife or concubine; for so also she is called, Gen. 35. 22. And it came to pass when Israel dwelt in that land, that Reuben went and lay with Bilhah his fathers concubine.

Happely the same year wherein Levi was born of Leah.

Considering that Leah had her six sons and one daughter (besides these two by her handmaid) within the compass of the last seven years service of Jacob with Laban, it must needs be that it was not above half a year that she stayed ere she conceived again; yet so inordinate was their desire of children, and emulation one against another, that she also gives her maid to her husband, and so her maid bringing her a son, and herself being also at that time with child, that might be one inducement to name the child G • d, that is, a Troop, &c.

A kind of flower or fruit very pleasant to the eye (which may seem the ground of their name, for the Hebrew word signifieth lovely, or amiable) and very odoriferous, Cant. 7. 13. the mandrakes give a smell: whether they were the same we now call mandrakes, or no, it is uncertain; these Reuben, being a child then about four or five years of age, gathers in the field, as children are wont to do, and brings them home to his mother.

It seems that mandrakes were in great esteem amongst them, though the child only casually lighted on them, and plucked them because of their glorious show; and hence so great ado was made about these mandrakes which Reuben found.

For the full understanding of this pa • sage, we must know, 1. that these contentions were not merely carnal, but partly also for desire of God's ordinary blessing in propagation, and chiefly for the increase of the Church, and obtaining the promised seed for salvation; 2. that Jacob did most frequently converse with Rachel, whom he did most affect, and did comparatively neglect Leah, for which being highly offended with Rachel, she thus snaps her up, and denies this small request she makes to her.

This she doth, to make sure he should not go in to Rachel (as for the most part he was wont to do) and tells him what had passed betwixt Rachel and her, and so prevails with him to go in to her.

The same year that Gad was born of Zilpah, ver. 10.

That is, the land promised to him, Gen. 28. 13. The land whereon thou li • st, to thee w • ll I give it, and to thy seed; and the land where his father lived, and where himself was born. No doubt the respect he had to the promise made him earnest that he might return thither.

That is, let me by thy good leave depart now home with my wives and children; for thou knowest that the years of my service are expired, and that I have therein done thee faithful and good service.

Though Jacob did before really intend to return home, yet now considering with himself that it would be better to get somewhat for him and his before he went, then to go away with a great family having nothing to sustain them, and being withal so earnestly pressed by the importunity of Laban, and not knowing how to get from him whether he would or no, in this reply he labors to make it appear what good reason there was that if he did stay it should not be altogether without respect of some • benefit to himself.

He did not intend to serve him without some just recompense and reward; but the meaning is this, that he would not require anything out of Laban's present estate, and that which he had gotten already, but that he would receive his hire out of the future increase of his flocks, and that in a way, as afterward he tells him, which was likely to be most advantageous to Laban, and wherein he for his part was content to rest upon the providence of God, to wit, that having under his charge only those sheep and goats that were all of one color, whether black or white, none spotted, he would have for his hire only such kids and lambes as were speckled and spotted, bred of the old ones under his charge, that had neither speck nor spot in them. A condition which Laban, verse. 34. embraceth very greedily, I would it might be according to thy word; both because such covetous churls do more hardly part with that which they have in their present possession, then that which may come in hereafter, and because according to the ordinary course of nature cattle are wont to bring forth such as themselves are, and therefore in this way Jacob was like to have a poor bargain of it. But in all this doubtless the Lord directed Jacob what he should do, who by this means adjudged a good reward to Jacob, which otherwise Laban would have kept from him, chap. 31. 9, 10, 11, 12.

His end in this was, that the ews being in the heat or strength of a double desire, whilst they were both drinking greedily, and withal coupled with the males (for he did this only in ramming time) they might conceive such young ones as they saw shadows of in the water; for the color of the rods made also the shadows of the rams, that were leaped upon them, to appear particoloured.

This was another course he takes to increase his flock, because all the flock would not conceive just at watering time, having gotten some spotted lambes by his first devise of the pilled rods, these he sets before the faces of Laban's flock, that by the sight of the speckled cattle they might bring forth lambes like them that were in their eye.

This was a third device he used for his greater advantage: his own flocks that were ring-straked, speckled, and spotted, when they were likely to conceive, he would not let them be amongst Laban's flocks, lest they looking upon them that were all of one color, should bring forth young ones that were all of one color, which then it seems should have been Laban's.

CHAP. XXXI.

That is, all this wealth, which they call his glory, because commonly a man • wealth procures him honor, and makes him glorious in the eyes of worldly men; whence is that, Psal. 49. 16, 17. Be not thou afraid when one is made rich, when the glory of his house is increased: For when he dieth he shall carry nothing away, his glory shall not descend after him.

By the foregoing words it appears, that the envy of his brethren, and the frowns of his father in law Laban, made Jacob entertain some thoughts of returning home; but being withal it seems perplexed with some fears how he should be able to get away, how his wives friends might deal with him, and whether his brother Esau's wrath were appeased or no, to remove all these scruples from his mind, the Lord now appeared to Jacob, and willed him to return, and promised to be with him and bless him in his journey.

If sheep in that country bring forth young ones twice a year, as it seems they did, in the space of six years, so oft his wages might well be changed; yet ten times may here be put for many times, as it is usually elsewhere, Job 19. 3. These ten times you have reproached me. Num. 14. 22. And have tempted me now these ten times; and in many other places.

Who is called, verse. 13. the God of Bethel; and therefore it was undoubtedly Christ.

This was to put Jacob in mind of his promise and vow, which then and there he made to God.

To wit, for 14. years service, and our money, that is, the money and profit which he hath gotten by this sale of us, he hath quite devoured, that is, he hath w • oly converted it to his own use, whereas of right he should have given it us 〈…〉 portion.

That is, Euphrates, which was between Chaldea and Canaan: Josh. 24. 2, 3. Your fathers dwelt on the other side of the flood, in old time, &c. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, &c.

For so many days journey were Laban's flocks, which his sons kept (whether Laban was now gone to the sheep-shearing) off from Jacob. chap. 30. 36. And he set three days journey b • twixt himself and Jacob and Jacob fed the rest of Laban's flocks.

That is, being returned home (wherein three days were again spent) he gathers his company together, and in seven days pursuit overtakes him; so that Laban went as far in seven days as Jacob had gone in thirteen, to wit, the three days of the messengers going to Laban, the three days of Laban's return home, and the seven days of Laban's pursuit after Jacob.

That i • , respectively to that end for which thou hast pursued him; thou shalt not seek to detain him, neither by flattering speeches, nor by evil language.

Not that women whilst they are in that condition are not able to rise, but because they are oft at those times stomach-sick, troubled with headach, and many several ways not fit to be disquieted; and besides in those hot countries perhaps that diseas • of women was stronger upon them then it is in these parts.

Jacob calleth God the fear of Isaac, that is, the God whom his father Isaac feared and worshipped, as the only true God who alone is to be feared; as God is elsewhere called the hope of Israel, that is, the God on whom all his people do put their whole trust and confidence.

That is, he exhorted the sons of Laban and other his kindred and allyes that were come thither with Laban, that they would put to their helping hand to raise up a heap of stones that might be a witness of the covenant that should be now made betwixt them: for in the 51. verse, it is evident that not Jacob only and his family, but Laban also and those that were with him, did gather and make this heap of stones.

That is, a heap, a witness: they both give it the same name; only Laban called it so in his tongue, the Syriac; and Jacob in his, the Hebrew.

That is, whereas Laban sware by the God of Abraham, and the God of Nahor, and Terah, the father both of Abraham and Nahor (of whom it is said that he served strange gods, Josh. 24. 2. Your fathers dwelt on the other side of the flood in old times, even Terah the father of Abraham, and the father of Nahor; and they served other gods) Jacob only sware by the fear of his father Isaac, that is, the God whom his father feared and worshipped.

CHAP. XXXII.

That is, two camps, because the Angel appeared in two camps or troops, happily on each side of him, as it were to guard and defend him.

Here the Horites dwelt, Gen. 14. 6. And the Horites in their mount Seir; but Esau and his children destroyed them afterward, and dwelt in their stead. Deut. 2. 22. As he did to the children of Esau which dwelt in Seir, when he destroyed the Horims from before them, and they succeeded them, &c. Now Esau being removed thither at this time from his fathers house, Jacob that was necessarily to pass that way, sends thither to him to get his favor.

Jacob doth not by this submissive speech renounce his blessing, but yielding temporal subjection for a time (as David to Saul, though he were even then the anointed king) he thereby labors to appease his brothers wrath, still waiting by faith for the promise which was to be accomplished in future times.

This he saith, that the consideration of what he had already suffered might cause Esau's anger to c • ase; and also, that this his readiness to render an account (as it were) of his time spent might seem a kind of submission unto him.

This is added to prevent suspicion, that he might not think he was come as one that gaped after his fathers riches, or to suck anything from him, or that he now sought his favor for his own profit sake.

Whether Esau came with this troop against Jacob with a purpose to destroy him, and so to be revenged on him, as long since he intended, it is not evident in the text: the most Expositors are of that mind, and that God did miraculously change his heart by that time they met together. Yet others judge it more probable, that Esau meant not to cut off Jacob; & indeed they allege a very probable reason for it: for if, say they, out of reverence to his father, Esau restrained himself when he was in the freshest and hottest of his passion, it is not likely that now after twenty years absence he would have no respect to the grief of his aged father (who was still living) but by slaying his brother bring his gray hairs with sorrow to the grave. However, evident it is that the messengers feared he came in his displeasure, and to that end brought such a band of men along with him, which no marvel it is though Jacob were very ready to believe.

This he did that his presents might make the fairer show, and by these distant spaces the heat of Esau's rage might be abated; and also that if he fell in hostile manner upon the first, the other might seek the better to escape.

This he urgeth to be especially remembered by his servants, that Esau might not think that he sent these in this manner before to delude him, that he in the mean season might escape some other way.

That is, the night after he had sent away these droves by his servants, as is before related: it was not therefore that night, mentioned verse. 13. the night after he heard that his brother Esau was coming towards him with four hundred men, but the night following, the day between being spent in sending away the presents to Esau.

Jabbok was a river whereof mention is again made, Deut. 2. 37. Thou camest not unto any place of the river Jabbok: and that Jacob passed over this river, is expressly set down, because this testified that after he had prayed to the Lord he was well confirmed and settled in his mind concerning the Lord's protection, because otherwise he would not have passed the river but have made a stand on the other side, where with less difficulti • he might have escaped away, had his brother in an hostile manner set upon them.

That is, Christ appearing in the form of a man, therefore called after, and by the prophet Hosea, God and an Angel, Hose. 12. 3, 4. And by his strength he had power with God: Yea he had power over the Angel, yea, the Angel that redeemed him from all evil, Gen. 48. 16. The Angel that redeemed me from all evil bless the lads. Jacob having wrestled with God by prayer (as no doubt to that very end he stayed behind alone) and that not without bitter tears, as Hose. 12. 4. he wept and made supplication unto him, at the last the Lord appeared, set upon him, and wrestled with him, and that to this very end, that he might be assured that though he wrestled with many afflictions, yet he should be victor in them all.

This is spoken with respect to that assistance & measure of strength wherewith God was pleased, in that assumed body wherein he wrestled with Jacob, to struggle with him, and over which Jacob with his might and power prevailed.

This was for the present to humble him, that he might not be exalted above measure, being a discovery of his weakness and of the Lord's indulgence, whereby only he prevailed; and it was withal for the future a memorial and remembrance unto him of this most comfortable Apparition.

The Angel speaks thu • 1. after the manner of men, whose shape he had taken, as if he had haste to be gone; 2. to put Jacob in mind of his affairs, that it was fit he should make haste to his wives, &c. and 3. to intimate unto him that he would not have his glory by the rising light be revealed to him, and much less to any of his family that might now come to him.

His desiring to be blessed by him argues that he acknowledged himself to be inferior to him, with whom he wrestled, and that though he did what he could to hold him, yet if he procured not the blessing by begging it at his hands, he might happily miss of it: and so some understand that place of the prophet, Hos. 12. 4. to wit, that it was at this time that he wept and made supplication to the Angel, with whom he had wrestled.

That is, not so much Jacob as Israel, which signifieth one that hath princely power with God.

Though he knew at length with whom he wrestled, at least that he wrestled with an Angel sent from God, ver. 30. For I have seen God face to face, &c. yet he desires a surer and clearer knowledge.

To wit, in the Apparition before mentioned, for otherwise to see the face of God, that is, to see the glory of God as he is in and of himself, it is altogether impossible for men▪ Exod. 33. 20. Thou canst not see my face; for there shall no man see me and live.

To perpetuate hereby the memory of this honor which God afforded Jacob in this conflict which he had with him.

CHAP. XXXIII.

This proceeded not only from his fatherlike affection, but also from his faith, exposing himself to danger rather then his children, in whom he expected the promises should be accomplished.

That is, many times: 1. Sam▪ 〈◊〉 5▪ so that the barren hath born seven, &c.

The servants had told Esau the reason of this before; but yet he asks now the reason of Jacob, that he may take an occasion courteously to refuse them.

That is, for because I have seen thy face; and a like speech we have Gen. 18. 5. For therefore are you come to your servant, &c. for as there Lot gives that as a reason why he desired them to eat something, to wit, because they were come to him, & being there he would not have them go away till they refreshed themselves; so here Jacob gives this as a reason why he desired that Esau would accept his presents, to wit, because he had seen his face as the face of God, &c. implying that since Esau had been so kind and loving to him, it was fit he should show his thankfulness in those presents he had sent. As for that expression which Jacob here useth, I have seen thy face as though I had seen the face of God, either it is spoken hyperbolically, to express how wonderfully comfortable that kind meeting of Esau had been to him; or else in this phrase he acknowledgeth that this reconciliation of his brother was God's work, and so says, that the light of God's countenance was evident in the cheerful countenance of his brother.

That is, the gift which by the blessing of God I am enabled to give, and do give with a willing heart: 1. Sam. 25. 27. And now this blessing which thy handmaid hath brought unto my Lord, let it even be given unto the young men, &c.

To wit, after he had according to his promise, verse. 14. visited his brother in Seir, and stayed there awhile. Some conceive that however he intended at first to have followed his brother to Seir, yet afterwards through fear of the worst, or by special direction from God, he changed his mind, and went another way, and so came to Succoth: But indeed it is no way probable that being newly reconciled to his brother, he would again provoke him anew to displeasure, by such a manifest contempt and disregard of him, and by such a palpable breach of his promise to him, but that he did indeed go to Seir, as he had told Esau he would. Besides, though by his building a house and making booths in this place (which was thence afterward called Succoth▪ that is, Booths) it is clear that Jacob resolved to dwell there; yet questionless, however he might leave his carriages there, he went presently to his fathers house (and perhaps his brother Esau with him) and then afterward returned to Succoth again. There is indeed no mention made of his coming to his father till chap. 35. 27. And Jacob came unto Mamre unto his father, &c. But the story of the slaughter of the Shechemites, related in the 34. chap. was so long after Jacob's coming into the Land of Canaan, to wit, when his sons were grown lusty and strong men, who were very young at their coming into Canaan, that it cannot be thought that Jacob in all that time went not home to his fathers house.

This was that portion of land which Jacob when he lay upon his deathbed in Egypt gave unto his son Joseph, Gen. 48. 22. Moreover I have given thee one portion above thy brethren: for that was near unto Shechem, Josh. 24. 32. And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem, &c. and consequently it was here that Christ had a conference with the woman of Samaria, and converted her and her neighbors: for Shechem it is that is there called Sychar, a city of Samaria, John 4. 5.

CHAP. XXXIV.

This must needs be ten years at least since their coming from Laban, else Dinah could not be sixteen years old.

Not having any into whose bosom he might so fitly pour out his complaint for the ravishing of his daughter, or whose counsel he might seek.

By the computation of most Expositors, Reuben was now about two and twenty years old, Simeon one and twenty, Levi twenty, and Judah nineteen.

The disgrace of the Church was the chief ground of their anger.

Though there be mention made of Jacob, the father of Dinah, in Hamors treaty with Jacob's sons, concerning Shechems marriage with Dinah, verse. 11. And Shechem said unto her father, &c. yet it is altogether improbable that Jacob knew anything of this proposition which his sons made, that if the Shechemites would be all circumcised then they would consent to this match: for is it likely that he would consent to such an horrible profanation of the Sacrament of Circumcision, the seal of God's covenant? this they propounded apart by themselves, not intending what they said, but plotting their destruction, which to do they thought they had good reason: and therefore it is said that they answered them deceitfully, because he had defiled Dinah their sister.

The great esteem he had amongst the people is here mentioned as one ground of his prevailing so far with them in so strange a request.

That is, by having commerce with them, by making marriages with them, by receiving them in to be as one people with us.

The third day is counted the critical day by Physicians, when wounds are oft at the worst, most painful, &c. and therefore then they chose to make this massacre in the city, as it is here said, that then two of the sons of Jacob, Simeon and Levi, Dinah's br • thr • n took each man his sword, &c. whether any of their servants joined with them, as some think, we need not inquire; since it is probable enough that Simeon and Levi might do it alone, there not being a man able to stir in the city. But that the other sons of Jacob joined not with them in this fact, is plain, 1. by these express words, two of the sons of Jacob; 2. because the boldness of the fact is noted as observable, they came upon the city boldly; 3. because the other are said to come in to the spoil, which implies that in the former act they had no hand; 4. because they only are mentioned, Gen. 49. 5. Sim • on and Levi are brethren, instruments of cruelty are in their habitations. Being the brethren of Dinah not only by the father, but by the mother, they were the more sensible of her dishonor, and ready to revenge it; yea and perhaps they might be stirred up and encouraged to do it by their mother Leah.

Though Jacob's charging his sons with the offense they had given to the inhabitants of the land, and the danger which thereby they h • d brought both upon him and all his family, be only here expressed, Ye have troubled me, to make me to stink amongst the inhabitants of the land, (and that to make way to the story of his removing to Bethel, which follows in the next chapter) yet there is no question to be made but that he did also charge upon them the grievousness of the sin they had committed against God, as he did again at his death, Gen. 49. 5, 6, 7. Simeon and Levi are brethren, instruments of cruelty are in their habitations. O my soul come not thou into their secret; unto their assembly, mine honor, be not thou united: for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel, &c. What shall we then think of the book of Judeth, but that it is Apocryphal, wherein by Judeth this fact of Simeon's is so highly extolled, Judeth 9. 2. O Lord God of my father Simeon, to whom thou gavest a sword to take vengeance of the strangers, who loosened the girdle of a maid to defile her, &c.

CHAP. XXXV.

Bethel was distant from Shechem Southward about thirty English miles. Now Jacob being at this time perplexed with fear because of that which his sons had done to the Shechemites, and perhaps advising with himself about removing to some other place, the Lord appeared to him, and appointed him to go up to Bethel, and to build there an Altar unto God that appeared to him when he fled from the face of his brother Esau, thereby calling to his remembrance the gracious promises which God had there made to him, and the vow which he there had made to God, chap. 28. 22. And this stone which I have set for a pillar shall be God's house; and of all that thou shalt give me, I will surely give the tenth unto thee.

That is, not only to them of his own proper house or family, but also to all that were of his retinue, that pitched their tents with him, and as appertaining to him, still removed whither he removed; of which there might be a great number, servants born in the house and bought with money, Gen. 14. 14. And when Abraham heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen persons.

Being quickened by the danger he had apprehended, as likewise by the Lord's late appearing to him, and enjoining him to go to that place which he had formerly found so dreadful, even as the house of God, and as the gate of heaven, Gen. 28. 17. and where he was to perform the vow which he had made, he deemed it requisite that they should in a special manner prepare and sanctify themselves; and of this he informs them of his family, & wills them in the first place to put away the strange or the strangers gods that were amongst them, that is, idols which other nations worshipped, but might not be endured amongst those that worshipped the true God. And hereby I conceive that he intended not Laban's gods, which Rachel had stolen (for it is not likely that this good Patriarch did all this while suffer his wives and children either to worship, or with his knowledge to keep, strange God's amongst them) but rather the idols of the Shechemites, which by his children or servants might be taken for the worth of them, when they spoiled the city, and such idolatrous and superstitious monuments as were brought forth of Mesopotamia by those of his retinue, whom he suspected to be still too much addicted to the superstitions of that country: and yet perhaps both those which Rachel had stolen, and any other secretly kept amongst them, were now brought in upon these words of Jacob.

It is clear by this place, that as the Lord did enjoin the Patriarchs many rites of sacrificing which were afterward more fully enjoined the Israelites by the written Law, so also he taught them many of those external rites of purifying themselves by washing in water, and changing of their garments, of which we read expressly in the Law, Levite. 15. 13. And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes, &c. and Numb. 31. 23. Every thing that may abide the fire, you shall make it to go through the fire, and it shall be clean: Nevertheless it shall be purified▪ with the water of separation; and all that abideth not the fire ye shall make to go through the water; which were even in these times as so many shadows of the spiritual cleansing of men from all filthiness of the flesh and spirit, that renewing by faith and repentance, which God requires especially of all those that draw near to him in the duties of his worship.

To wit, which were Idolatrous jewels and superstitious monuments. Hos. 2. 13. I will visit upon her the days of Baalim, &c. wherein •• e decked herself with her ear-rings and her jewels. Deut. 7. 25. The graven Images of their God's shall ye burn with fire; thou shalt not desire the silver or gold that is on them.

He hid them from the knowledge of his family, buried them in the ground as unclean things, under an oak, where they might not be easily found again.

And so performed the vow which he had there formerly made unto the Lord, chap. 28. 20, 21, 22. And he called the name of that place Bethel, &c. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my fathers house in peace; then shall the Lord be my God, & this stone which I have set for a pillar shall be God's house; and of all that thou shalt give me I will surely give the tenth unto thee.

This place makes me without any scruple to conclude, that though the coming of Jacob to his father Isaac be not yet mentioned, he had been there long before this (for who can think that Jacob would be ten or twelve years in Canaan after he was come from Laban, with whom he had served twenty years, and never go in all that time to see his aged father) undoubtedly there was continual intercourse betwixt them; and so Deborah being come at this time to Jacob (it may be upon Rebekah's death, or some other occasion) there died, and with great mourning was buried.

God had given him this name before, Gen. 32. 28. And he said, Thy name shall be no more called Jacob but Israel: but now the Lord confirmed this name to him the second time; as Jacob also, ver. 15. confirms the name of the place, Bethel. And Jacob called the name of the place where God spoke with him, Bethel.

Whether the pillar set up here before, Gen. 28. 18. And Jacob rose up early in the morning, and took the stone that he had put for his pillow, and set it up for a pillar, was defaced or overthrown it is uncertain; but this was questionless another pillar, as appears, because it is said to have been set up just in the place where God had this second time appeared to him.

See Gen. 28. 18.

That is, the son of my right hand, to wit, because he should be his beloved, tendered, and especially regarded, he should be ever at his right hand, according to that expression, Psal. 80. 17. Let thy hand be upon the man of thy right hand; and thus doth Jacob as it were correct the immoderate sorrow of his wife shown in the name she had given him Benoni, the son of my sorrow, & also prevents the frequent renewing of his sorrow by that name which might often have brought to remembrance the loss of his dear wife.

To wit, immediately after she was delivered of her child; and thus she that ere while in a passion quarrelled with her husband, Give me children or I die, now died by her bearing of children.

It hath both names, Micah 5. 2. But thou Beth-lehem Ephratah, &c.

This is here set down by way of anticipation: for that which is related in the two following chapters fell out before Isaac died.

CHAP. XXXVI.

This is related to show the accomplishment of that temporal blessing, wherewith his father blessed him, Gen. 27. 39. And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above, and by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck; as likewise of the promise to Abraham, Gen. 22. 17. In multiplying I will multiply thy seed as the stars of the heaven, and as the sand upon the sea shore; and the oracle given to Rebekah, Gen. 25. 23. And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels.

The wives of Esau are here set down by other names then formerly. The first is Adah, who Gen. 26. 34. is called Bashemath, and the daughter of Elon the Hittite, as here also she is said to be. And indeed it was usual in those times to have two names: for thus Esau was called Edom, and Jacob Israel; Maachah daughter of Abishalom 1. King. 15. 2. is called Michaiah daughter of Uriel, 2. Chron. 13. 2. His second wife here named is Aholibamah the daughter of Anah, the daughter of Zibeon, the Hivite: now this doubtless is the same who is called Judith, Gen. 26. 34. only because her father was called both Anah and Beeri, here she is said to be the daughter of Anah, and there, the daughter of Beeri; and because this Anah, who was also called Beeri, was the son of Zibeon, therefore Aholibamah is said to be not only the daughter of Anah, but also the daughter of Zibeon (because she was his grandchild, namely Zibeons) and that to distinguish this Anah the father of Aholibamah, Esau's wife, from another Anah, mentioned ver. 20. who was the brother of Zibeon, and so the uncle of this Anah. Indeed Anah or Beeri the father of Aholibamah or Judith, though here termed the Hivite, yet is said to be a Hittite, chap. 26. 34. but this is because the Hivites comprehended also the Hittites, as the Britons the English and Welch.

This was Esau's third wife, called Machalath Gen. 28. 9.

Esau dwelt in Seir whilst Jacob was in Mesopotamia, chap. 32. being removed thither, as may well be thought, either upon some displeasure, or for that he was allied by marriage to the Hivites, verse. 2. Esau took his wives of the daughters of Canaan, Aholibamah the daughter of Anah, the daughter of Zibeon the Hivite: but this cannot be meant of that removal; for now he goes from the face of his brother Jacob, and that verse. 7. because their riches were more then that they might dwell together: Questionlesse therefore after Jacob's return from Mesopotamia, Esau, not yet having removed his goods, &c. from Canaan, nor fully accomplished his designs in Seir, returned also to his father; but after Isaac was dead and buried, partly because (as it fared once with Abraham and Lot) the place where they dwelt was too strait for him and his brother, both being now grown exceeding rich; and partly because, no doubt, he had already hope to get the possession of the land of Seir, he removes thither again with all that he had, God in his providence thus disposing it, that he should thus leave Jacob as it were in the possession of Canaan, which was appointed for his posterity.

She was sister to Lotan, the son of Seir, verse. 22. And Lotans sister was Timma. Thus not only Esau, but Eliphaz his son, matching into the stock of the Chorites, by this occasion they thrust in themselves into the government of Mount Seir (Deut 2. 12. As he did to the children of Esau which dwelt in Seir, when he destroyed the Horims from before them, and they succeeded them, and dwelt in their stead, &c.) and so he got his living by his sword, Gen. 27. 40. By thy sword shalt thou live, &c.

This is not the same Korah mentioned before, verse. 16.

The Horite and Hivite seem to have been all one: for Anah elsewhere called a Hivite cometh of this race.

Interpreters are of very different judgments concerning the word in the original here translated the Mules; but taking it as it is in our translation, that which is noted here concerning this Anah must needs be this, That as he kept the asses of his father Zibeon in the wilderness, by putting he-asses amongst certain mares that they might cover them, these mares brought forth those creatures which we call Mules, a kind of beasts that never breed themselves, but are only begotten of mares and he-asses, and so he is said here to have been the first, at least in those parts, that found out Mules. And this I conceive is noted concerning Anah, because he was Esau's father in law, verse. 2. the father of Aholibamah, and perhaps also did advance his estate by finding out these mules, which became by degrees to be much esteemed by the inhabitants of those countries.

This is added to show the accomplishment of God's promise to Abraham. Gen. 17. 16. Yea I will bless her, and she shall be a mother of nations: Kings of people shall be of her.

CHAP. XXXVII.

Hereby it appears that these things were done before Isaac's death. Joseph was thirty years old when he stood before Pharaoh, chap. 41. 46. and then was Jacob 121 years old (for nine years after, when the seven years of plenty were spent, and two of the famine, he was but 130) therefore Jacob was but 108 now when Joseph was 17, and Isaac but 168 (for he was but 60 years older then Jacob. Gen. 25. 26. And after that came his brother out, and his hand took hold on Esau's heel, and his name was called Jacob: and Isaac was 60 years old when she bare them) whereas he lived 180 years, chap. 35. 28. a little after the time that Joseph stood before Pharaoh.

As there was always great emulation between Rachel and Leah, so it was likely enough to be continued amongst their children: and therefore it is very probable that Jacob did purposely place Joseph amongst the sons of the handmaids, rather then amongst the sons of Leah, that he might be trained up in the knowledge and skill of ordering his cattle, amongst those that were not so likely to malign him, and that the rather also because he might well hope that Bilhah (who was Rachel's handmaid) and her sons would even for Rachel's sake be the more tender over Joseph.

That is, Joseph returned to his father their evil words and deeds; and principally I conceive it is meant of their evil dealing with him, though other their evil carriage be not excluded, because that which follows in the next verses seems to be added, to show the reason of this evil, whereof Joseph accused them, to wit, that because of Jacob's singular love to Joseph, his brethren hated him, and would not speak peaceably unto him.

To wit, not out of a vain-glorious boasting, but out of youthful simplicity, and because himself wondered at it: yet withal doubtless there was a special providence of God in causing him thus to reveal his dreams, that by this prediction of his future exaltation, his father and brethren might the more plainly see when it came to pass that it was of God.

This dream, concerning their sheaves of corn, was the fitter to represent their bowing down before Joseph; because it was for corn that they afterwards went down into Egypt and sued to Joseph, when they did (as was now foretold) in so submissive a manner yield obeisance unto him.

Not knowing that these dreams were of God, to foreshow what should befall Joseph; and being carried away at first with a sudden fear lest they proceeded from his own ambitious thoughts, and should stir up the envy of his brethren against him, he gives him a gentle reproof, both to prevent the exalting of Josephs mind, and that his brethren might not imagine, to the increase of their envy, that he had any thought of preferring Joseph before them: though afterward when he came to consider with himself that he had two dreams tending both to signify the same thing, and withal bethought himself what excellent gifts of mind God had bestowed on him, he began to think that there might be somewhat in it more then yet they perceived, and so laid it the more to heart, as it is said verse. 12. His father observed the saying.

The mother of the family, and so his stepmother, whether Leah, or Bilhah; for Rachel was now dead.

Shechem was, as is generally held, above 16 miles from Hebron, where Jacob now dwelt, the very place where that massacre was by his sons committed, Gen. 34. However his sons were gone thither to feed their flock, because happily the place was ever since uninhabited, at least they having been gone from thence so many years since were not likely to be there known; yet this might make him the more careful to inquire of their welfare, and though happily he had of late kept his Joseph at home, to prevent all discord betwixt him and his brethren, yet now he sends him to see how they did, because this might also procure him favor amongst them. All which doth aggravate the following wickedness of Jacob's sons, that did so ill requite the love of their caref • ll father.

All this is thus particularly related, that his pains in seeking them might aggravate their cruelty to him.

That Reuben did at first dissuade them earnestly from offering any violence, is evident by his own words to his brethren when they were in Egypt, chap. 42. 22. Spake I not unto you, saying, Do not sin against the child, and ye would not hear? But now he delivered him by persuading them not to kill him, but to cast him into a pit, and there to let him lie, intending withal to draw him out secretly afterward, and so to restore him to his father. Observable indeed it is that Reuben should do this, who (being Jacob's eldest son, and that by Leah) had most cause to be jealous of, and enraged against, the suspected superiority of this son of Rachel: But herein was the power of God magnified, who made him the instrument of delivering Joseph that was most unlikely to have done it: and yet there may be some reasons withal conceived, why Reuben above all the rest should seek to rescue Joseph out of their hands; for having lately repented him of that his foul incest, with Bilhah his fathers concubine (for we cannot think that the Patriarchs when they fell so grievously did also run on in a state of impenitency) he was doubtless the more tender of having any hand again in such a high degree of wickedness, and was happily glad to have so fair an occasion to asswage his fathers displeasure, conceiving evil against him for his former sin, and fearing lest this intended wickedness, should it come to his fathers knowledge, would be chiefly charged upon him, even because of his former offense.

The Merchants to whom Joseph was sold are in several places called sometimes Ishmaelites sometimes Midianites, who yet were two distinct nations, the one of Ishmael Hagar's son, the other of Midian Keturahs son, Gen 25. 2. but because they dwelt both in Arabia, it is most likely that there was in this company of Merchants both Ishmaelites and Midianites, who did traffick together, and to that purpose were going together into Egypt, and are therefore called sometimes Ishmaelites, sometimes Midianites.

Reuben being formerly upon some pretence slipped away from them, that he might go about some other way, & take Joseph out of the pit without their knowledge, in his absence they sold him to these Arabian Merchants, and chuckerd themselves no doubt with thinking how far they should be now from crouching to him, that was himself made a bondslave. Doubtless Joseph did both before when they cast him into the pit, and now again, earnestly beg of them with many tears that they would not do it, as is evident by their own confession, Gen. 42. 21. And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; but malice had for the present hardened their hearts.

As the custom was in those times, when any grievous calamity or sorrow befell men, either thereby to express how their hearts were broken and torn with grief and anguish of spirit, or else how little comfort they took in anything, and how little they cared what became of them, not minding those things which were most useful for them.

Hereby meaning not only that he was not in the pit, but also that they had slain him in his absence, as at first they intended; for in Scripture those that are dead are said not to be, Jer. 31. 15. Rachel weeping for her children refused to be comforted, because they were not. Questionlesse Reuben (for the reasons before noted upon ver. 21.) was seriously and heartily distressed for that they had done; yet evident it is on the other side, that when they had told him, that they had only sold him to the Ishmaelites, and had not slain him, he consented to conceal this their fact from their father, and to deceive him with a forget tale, because he should otherwise have stirred up the hatred of all his brethren against him, wherein though he cannot be excused from sinning greatly, yet he was far less guilty then the rest of his brethren.

He might have other daughters besides Dinah, though they be not mentioned: but however, hereby may be meant his sons wives or their daughters.

That is, so far did his passions prevail over him that he minded not what they said to him, but even gave way to the extremity of his sorrow; which is noted as an infirmity in this good Patriarch, but chiefly to aggravate the wickedness of his sons, who had brought this sorrow upon their father, yea upon Isaac their aged grandfather too, for he lived thirteen years after this, as is before noted ver. 1. and had therefore his share doubtless • in this sorrow.

CHAP. XXXVIII.

It is very hard to determine of what time this is meant, when Judah went to his friend Hirah the Adullamit • , that is, that dwelt in Adullam, a city mentioned Josh. 19. 35. and so by his means married the daughter of Shuah the Canaanite; and that because it is evident that from the time of Josephs being sold into Egypt unto the time of Jacob's going down thither to him, there were but three and twenty years at the most (for he was sold at seventeen years old, chap. 37. 1. Joseph being seventeen years old was feeding the flock, &c. from which time till he was exalted in Pharaohs Court, there were but thirteen years, chap. 41. 46. And Joseph was thirty years old when he stood before Pharaoh King of Egypt, &c. to which if we add the seven plenteous years that were in Egypt after his exaltation, and the two years and upwards, that were spent of the famine, ere Joseph sent for his father and his family, chap. 45. 6. For these two years hath the famine been in the land, &c. this will make up, at the time of his coming into Egypt, about three and twenty years: and yet it must needs be yielded, that all these things, related in this chapter, were done before Jacob removed out of Canaan into Egypt, and how they could be done within the compass of so few years, it may seem very questionable. Some Expositors hold, that these words, And it came to pass at that time, must be strictly taken, with reference to that which went before, in the former chap ••• , • o wi • , that Judah did this in that very year or thereabout when Joseph was sold into Egypt, and that 1. because the words are so express that, at that time, Judah thus married; neither can there be any probable reason given why the relation of those things that concern Joseph should be broken off to insert these things concerning Judah, but only this, because presently upon the selling of Joseph Judah made this marriage with the daughter of Shuah; 2. Because till Joseph was sold into Egypt, Judah dwelt amongst his brethren, and therefore, as is likely, it was after this that he went aside and matched himself with the daughter of Shuah the Canaanite: And that all these things here related, concerning Judah and his children, might well be within the compass of three and twenty years, they show thus, to wit, 1. That Judah might marry and have his three sons, Er, Onan, and Shelah by his wife, the daughter of Shuah, in the first three years after Joseph was sold into Egypt; 2. That Er might be marriedto Tamar when he was sixteen years old, & Onan also the following year, which was towards the latter end of the seven plenteous years in Egypt, about eighteen years after Joseph was sold thither; and 3. That in the five following years Tamar might by Judah, as is here related, conceive with child, and bring forth Pharez and Zarah, a little before their going into Egypt. And whereas it may be objected that Pharez had two sons, Hezron, and Hamul, when Jacob went down into Egypt, Gen. 46. 12. The sons of Pharez were Hezron and Hamul: to this they answer, That Hezron and Hamul are there reckoned amongst those that went down with Jacob into Egypt, not because they were then born, but because they were of Jacob's family in Egypt, whilst Jacob was yet living: Thus, I say, some Expositors understand this place, that Judah married this Canaanites daughter (contrary no doubt to his father Jacob's mind, who was himself strictly forbidden to marry amongst them by Isaac) that very year that Joseph was sold into Egypt. But 2. because Hezron and Hamul are so expressly reckoned amongst those that went down with Jacob into Egypt, Gen 46. 12. therefore many Expositors, yea the most, conceive that these words, And it came to pass at that time, must not be taken strictly, that Judah married thus at that time, when Joseph was sold into Egypt; but that it was done about that time, that is, say they, at Jacob's first coming into the land of Canaan, when he left his uncle Laban: and the ground of this their opinion is this, because Jacob's coming from Laban (which was when Joseph was six years old, as is evident if we compare Gen. 30. 25. And it came to pass when Rachel had born Joseph, that Jacob said unto Laban, Send me away, &c. give me my wives and my children for whom I have served thee, and let me go, &c. with Gen. 31. 40. Thus have I been twenty years in thy house: I served thee fourteen years for thy two daughters, and six years for thy cattle, &c.) was but eleven years before Joseph was sold into Egypt, & consequently not above four & thirty years at the most ere Jacob went down thither to Joseph; all which time will be strait enough, if not too little, for all these things to be done in that are here related, and for the birth of Ezron and Hamul, the sons of Pharez, who are reckoned amongst those that went down with Jacob into Egypt: for though Judah married the daughter of Shuah about two years after their coming into Canaan (and yet was he then but thirteen years old, as being at the utmost but five y • ars older then Joseph) and had by her Er, Onan, and Shelah, in the three next years after his marriage; and though he then married Er, his eldest son, to Tamar, when he was also but thirteen years old, which was sixteen years after their coming into Canaan, three years at least after Joseph was sold into Egypt, to this if you add but three years for the death of Er, the marriage and death of Onan, the going home of Tamar to her fathers house, Judah's incest with her▪ and the conception and birth of her two twins Pharez and Zarah, the fruit of that incest, and then fifteen years more ere Pharez could be marriageable, and have those his two sons Hezron and Hamul, who are numbered amongst those that went down with Jacob into Egypt, this will make the whole number of four and thirty years from Jacob's coming into Canaan till his removing into Egypt. And so they conclude, that doubtless the time here spoken of, when Judah married this Canaanites daughter, was within a while after their coming into Canaan: And indeed neither of these Expositors do suppose anything impossible; yet the first may seem most probable, because it were very strange if Judah and his sons Er and Pharez should all marry at twelve or thirteen years of ag • .

The like also is said of Onan his younger brother, verse. 10. and the meaning in both places is, that they died not an ordinary, natural death, but that they were taken away in an extraordinary manner, by some remarkable judgment, whereby it was manifest unto others that they were cut off by the revenging hand of God for their notorious wickedness. And this was the fruit of Judah's marriage with a daughter of that accursed nation of the Canaanites, that were in time to come to be rooted out, that the Israelites might dwell in their room; his children that he had by her proved sons of Belial, and were destroyed by the just judgment of God upon them.

By this it appears that God had given this in charge to the Patriarchs (as many other things) which was afterward established by the written Law, Deut. 25. 5. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger; her husbands brother shall go in unto her, and take her to him for wife, and perform the duty of an husbands brother unto her.

It is evident that in these words Judah thought to assure Tamar, that as soon as his son Shelah was marriageable, he also should take her to wife, and raise up feed to his deceased brethren: but withal it is most probable, that he meant nothing less, but only intended to put her off, and that as suspecting that she had some way been the occasion of the death of his other two sons, as the words following do import, For he said, (to wit, within himself) Lest peradventure he die also, as his brethren did. And indeed, why • lse did he send her home to her father? she might have stayed awhile unmarried with him; and when Shelah was grown, we see Judah minded not the performance of his promise, as is noted verse. 14. yea his own confession makes it manifest, verse. 26. where he accuseth himself of doing her wrong, She hath been more righteous then I, because that I gave her not to Shelah my son.

A city in the Philistines country, which also befell Judah's children for a possession, Josh. 15. 20▪ 57. This is the inheritance of the tribe of Judah, &c. Cain, Gibea, and Timnath.

Such open places harlots used, Ezech. 16. 25. Thou hast built thy high places at every head of the way. Jer. 3. 2. Lift up thine eyes unto the high places, and see where thou hast not been lien with. Prov. 9. 12. For she sitteth at the door of her house, on a seat in the high places of the street.

The meaning is not, that he judged her to be an harlot because she had covered her face (for this was a sign of modesty, rather then of whorish impudency, Gen. 24. 65. Rebekah took a veil and covered herself, when she saw Isaac coming towards her) but that seeing her set in such a manner, in an open place, as harlots used to do, and doubtless in the dress and attire of such light women, he imagined she was an harlot; and these words, because she had covered her face, are added to intimate what it was that made him thus to mistake, being she was his daughter in law, to wit, because she was veiled, and so her face being hidden he could not know her.

This she said, both as following the custom of harlots, Ezek. 16. 33. They give gifts to all whores; and also especially that she might have somewhat to witness by whom she had conceived, if she proved to be with child. It may seem somewhat strange, that when she began to speak to him he should not know her by her voice: but for this we must consider, 1. that if she spake with a low and soft voice, under a pretence of secrecy, in that case a known voice may be easily mistaken; 2. that much art may be used by a subtle woman in changing the ordinary tone of her voice and speech; 3. that Judah having now his lust inflamed, and being carried away with a violent passion, might easily be so far blinded and transported as not to discern a fraud of this nature, which he had no cause in the world to imagine or suspect.

By the law of God afterwards given, to defile a betrothed woman (which was here Tamars case, in regard she was promised to Shelah, and by the law he was to marry her) was adultery, and as adultery to be punished with death. Deut 22. 23, 24. If a Damsel that is a virgin be betrothed unto her husband, and a man find her in the city, and lie with her; then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: And it seems such was the law and custom of these times, yea though they were widows; only, as by that law, they were to be stoned, so by the law in these times and places they were to be burned: which Judah was very forward to press against Tamar, out of a desire to b • rid of her, that he might be no longer in danger of her being married to his son Shelah: yea, so far was he transported with his passion herein, that he would have burnt (which was against the light of nature) both her and the fruit that was conceived in her womb. Concerning Judah's power of pronouncing such a sentence against her, the judgment of Expositors differs much. 1. Some conceive, that at this time in those countries there was not that exact form of a Commonweal established amongst them, as was afterwards in process of time, nor such a strict legal way in judicial proceedings, but that everyone that was the head of a family had in his own family power of life and death; and so Judah did indeed pronounce sentence of death against Tamar, who belonged to his family: which indeed may seem the more probable, because when, being brought forth, she had discovered by whom she was with child, there was no further proceeding against her, which shows the judgment was much in his power. Nor is that argument of any great strength that is brought against this, to wit, that she dwelt now with her own father, over whom Judah could have no such power to fetch her thence, and punish her as he pleased; since she might be fetched to Judah under some other pretence, and then he might proceed against her. But 2. others conceive that Judah had no such power to pronounce sentence against her, but only made known his will to have a strict course taken against her; Bring her forth, saith he, and let her be burnt, that is, let her be carried before the magistrate, and be punished with burning according to the law of the country. And this indeed is the common opinion of the most Expositors.

This she did being apprehended, or brought forth to trial, either to stay his proceedings against her, if Judah were to be her judge; or at least some way to smother it, before it came to a public hearing.

That is, my fault was greater then hers, I did it of mere lust, she as provoked by my injustice, because I gave her not to Shelah my son, and so I was also the occasion of her sin.

This shows that her labor was most hard and dangerous, the child coming not according to the ordinary course of nature, the Lord therein correcting both Tamar and Judah for their sin.

As persuading herself that she would have twins, and that this would be the first born, she ties a scarlet thread upon his wrest, that might be a mark to know him from the other, a mark that to him belonged the primogeniture honor: but herein she was deceived, for this child, who was afterwards called Zarah, drew back his hand, verse. 29. and then the other came forth and was born first, called thereupon Pharez, who was to be the stock out of whom should come the promised seed; and therefore (as an obscure testimony thereof) contrary to the ordinary course of nature he brake out first.

That is, the breach is thine thou hast made it, and shalt carry the name of it upon thee: for Pharez in the original signifies a breach. And indeed principally to show the birth of Pharez, who was one of Christ's progenitors, were all these things here related concerning Judah, there being nothing spoken of the marriage of the other sons of Jacob, except Joseph; and that because hereby we may learn, that it was of mere grace, that this family, the fruit of incest, was chosen to be the stock from whence the Messiah should spring, and that he will not reject great sinners, that would be the son of those that were guilty of such infamous sins.

CHAP. XXXIX.

This is added to show, that though God's blessing went along with him, yet still he suffered him to be in servitude; or else to express Josephs patient bearing of his affliction, that he remained there, and ran not away to his father again; or else that whereas some servants are employed in more servile businesses abroad, Joseph in regard of his ingenuity was employed at home in the house.

This is his first advancement, that he is taken to attend upon his masters person; the next is that he was made his steward, and had all committed to his hands.

That is, he suffered all things to be at Josephs disposing, and so was without all care himself, only eating and drinking such things as were provided for him.

The more to • xasperate her husband against Joseph, both here to the servants, and afterward to himself, ver. 17. she layeth the blame of her being so used upon his folly, in bringing such a one into the house: See, saith she, showing his garment unto the servants, he hath brought in an Hebrew unto us (so she nameth him in contempt, for the Hebrews were an abomination to the Egyptians, chap. 43. 32) to mock us, that is, by a dishonest attempt to dishonor and disgrace us. To make the more show of modesty, she useth the most modest terms she can devise, in speaking of his pretended attempt to ravish her.

Though Joseph questionless pleaded his innocence, and made known to his master the truth of the business, yet, having never formerly suspected his wife of incontinency, no marvel it is though he believed his wife and not him, and so in his rage cast him into prison: rather we have cause to admire the providence of God in restraining him so far, that he did not presently in his rage fall upon him and kill him, especially if we consider how violent the rage of jealousy is, and that he was a heathen not awed with the fear of God, and might have done what he pleased to his servant.

At first he was more hardly used, Psal. 105. 18. whose feet they hurt with fetters, he was laid in iron; but was by degrees (perhaps not altogether at last without Potiphar's consent) allowed more liberty and kindness.

CHAP. XL.

That is, Potiphar Josephs master; whereby is evident, that either by finding just cause at least to suspect that his Mistress had accused him falsely, or by some other means, his wrath was asswaged, so that now himself appoints Joseph to this employment.

That is, no vain dreams, but significant, containing predictions of things which did accordingly come to pass.

So dreams and visions sent of God use much to affect men, Gen. 41. 8. Pharaoh slept and dreamed, &c. and it came to pass in the morning that his spirit was troubled. Dan. 2. 1. Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled. Mat. 27. 19. For I have suffered many things this day in a dream, &c.

That is, being prisoners they could not go to the southsayers, and wise men of Egypt, as that people was wont to do, Gen. 41. 8. And it came to pass in the morning, that his spirit was troubled: and he sent and called for all the Magicians of Egypt, and all the wise men thereof.

Joseph finding by the instinct of God's spirit that he should be able to interpret their dreams, and having happily had experience formerly that God had given him this extraordinary gift, he bid them tell him what their dreams were.

That is, out of the land of Canaan, wherein the children of Abraham the Hebrew dwelt, and to whom it was to come for an inheritance: thus he speaks by faith in God's promises. And observable it is, that though he made known that he was stolen away, yet he mentions not by whom it was done, as having respect to the credit of his brethren and fathers family.

CHAP. XLI.

That is, after he had expounded the Butlers & Bakers dreams; & thus was the faith and patience of this dear servant of God the better tried, that he might be an example unto others to wait patiently upon God in long-continuing afflictions; and withal he was taught not to ascribe his deliverance to the favor of this Courtier, who never minded him so long a time together, but to the watchful care and providence of God over him.

The ordinary means of the fruitfulness or barrenness of Egypt was from the overflowing (as it was much or little) of the river Nile; therefore are both the fat and lean kine said to come out of the river: Neither could anything be fitter to represent the plenty or scarcity of a land then were these visions of kine and ears of corn; because indeed corn and cattle are the two principal things which a land yields for the use of man, and where these abound the scarcity of other things is but little felt.

A clear sign of incredible plenty.

Thus God maketh the wisdom of the wise to perish, Isaiah 29. 14. For the wisdom of their wise men shall perish.

It was not doubtless without a special providence, that the chief Butler spake not to Pharaoh concerning Joseph till he had made trial of the Magicians and Wise men of Egypt, and could receive no satisfaction from them; for this must needs make Pharaoh to prize Joseph the more, and so it made way to his advancement. As for the complement, wherewith the chief Butler begins his speech to Pharaoh, it was doubtless to curry favor with his great Lord and Master, lest the mention of his imprisonment, should seem to be spoken out of discontent for that which he then suffered (as Kings are full of jealousies in this kind) by this humbling of himself Courtier-like, I do remember my faults, &c. he seeks to prevent all suspicion that might arise in the Kings mind in this regard.

An expression of his hope or desire, namely, that his dream should be a prediction of nothing but peace; yea happily he might by the spirit of God be assured that the dream was such as did portend nothing but peace and prosperity to Pharaoh and his kingdom.

That this fifth part was taken up for the King, is evident; because he afterwards sold it to the people, chap. 47. 14. And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: but whether he took it up by way of tribute or purchase, buying it of the people, it is not expressed; most probable it is that both means were used, and that this store was gathered into the Kings granaries and storehouses, partly upon the Kings payments and engagements for it, and partly by advancing of his yearly tributes, which might be the more easily born by the people, both because of the exceeding plenty of those years, wherein the remaining four parts were more then the whole increase of other years, and abundantly enough and to spare for their own supply, and because they might know that this provision was made for the supply of the country against a time of scarcity which was feared, or known to be coming upon them.

This he grounds upon that prophetical gift of interpreting dreams, and foretelling things to come, which by a divine power was conferred upon him. And observable it is, that as dreams were before the occasion of his bondage, so dreams were now again the occasion of his exaltation.

This word see, he useth, as having respect therein to th • se outward ornaments and signets wherewith this honor was to be conferred and confirmed unto him.

That is, his signet, which he was to use, as his Vice-roy in his name, and by his authority to publish under his seal, whatever he should be pleased to decree.

Kings had two chariots, for more honor and use, 2. Chron. 35. 24. His servants therefore took him out of the chariot, and put him in the second chariot that he had. By setting Joseph hereon the king honored him (as Mordecai was by riding on the kings horse) and sought to make it known th • t he had taken him to be the next man under himself in the kingdom.

That is, I am king, that authority which I have given thee I am able and will make good unto thee; or else it may be a kind of oath, so true as I am Pharaoh, without thee shall no man lift up his hand, or foot in all the land of Egypt, which is a proverbial speech, and the meaning is, that the least thing should not be done, to wit, in matters concerning the ordering and government of the kingdom, but by authority from Joseph.

It is expressly noted that Poti-pherah, the father in law of Joseph, was Priest or Prince of On, a chief city in Egypt, not only to show into what an honorable family Joseph was matched, by the care and favor of Pharaoh, but also to distinguish him from Potiphar, the captain of the guard, to whom Joseph was sold when he was first brought into Egypt (because their names are much alike) neither is it likely that he would marry the daughter of Potiphar's wife, whom he knew to be dishonest, and by whose false accusation he had suffered so much reproach and misery. As for his marrying with the daughter of an idolatrous Priest or Prince, we must consider that it was an extraordinary case, there being no other in the land of Egypt, neither could he go elsewhere to seek a wife without deserting that great office, whereto, for the benefit of the Church, God had advanced him; and besides he might by some special instinct or revelation from God be moved to accept of Pharaohs favor herein.

By forgetting his fathers house, is not meant, that now he did not at all think upon his father or brethren, or mind the family from which he was taken (for this had been sinful in Joseph, and a dishonor to him, and not a matter to be rejoiced in) but that God had comforted him in regard of his former sad thoughts for his being sold away from his father and all his friends, by advancing him to a condition wherein it was better with him for all outward things, then in his fathers house it could have been; and besides he might in these words have especial respect to his marriage, concerning which it is said that A man must then leave his father and his mother, and cleave unto his wife. It is true indeed (and very strange it may seem) that Joseph neither in his bondage, nor in the eight years after his exaltation, did ever send word to his father where and in what condition he was, which was doubtless of God in some extraordinary way; and most probably we may conceive, that having that extraordinary gift of interpreting dreams, even the meaning and event of his own dreams might be revealed to him, to wit, how his brethren should in the famine come down into Egypt for corn, and so bow down before him, and that therefore he sent not to his father, but waited for the accomplishment of that which God had beforehand revealed to him.

That is, all the neighbor-countries round about Egypt.

CHAP. XLII.

To wit, by the relation of the Canaanites, who in his sight did daily bring it home.

It seems that however there was corn sold unto the natives, throughout all the land of Egypt, by subordinate officers deputed by Joseph to that service, yet the strangers that came from other countries for corn, came immediately to Joseph, and bought it of him; by which he had opportunity of sifting them, and informing himself concerning anything that might be for the advantage of Egypt, and God withal did accomplish what in his dreams was long since foreshown, that his brethren should in an humble and submissive manner bow down before him.

Had Joseph at first made known himself to his brethren, he might fear lest they would assay to hide from their father what had befallen him in Egypt, lest their wickedness in selling him, &c. should thereby come to knowledge: neither would they happily have dealt sincerely with him, in telling him how it fared with his father, and with his brother Benjamin (concerning whom he had cause enough to suspect them, because of that they had done to him, and because he was not now with them.) To prevent therefore these inconveniences, and that he might first bring them to make a full relation of the present state of their family; secondly, humble them the better with the remembrance of their former sins; thirdly, make their joy the greater when the truth of things should be discovered to them; fourthly, clear the more fully the accomplishment of his dreams, when being under his jurisdiction and power they should in such an humble manner prostrate themselves before him, and make supplication to him for their peace and liberty, he made show of his displeasure, accused them to be spies, and prosecuted the accusation, as is related in this, and the following chapters.

That is, he called to mind how now in their bowing down before him his dreams were accomplished: for we must not understand these words, as if he had never thought upon his dreams before.

They apprehend the ground of Josephs charge to be, because they came in that company like conspirators, and therefore in this answer they imply, that they came thus together because brethren, and the more unlike spies who use to disperse themselves; as also because one man would hardly expose almost all his sons at once in so dangerous an employment.

That is, this discovers that to be true that I charged you with: Is it possible that one man should have twelve such sons? or why should not one have served to fetch corn? or if you would come together, why should one only stay at home?

Though Joseph could not but fear that his father would be very loath to send his Benjamin with them into Egypt, yet not knowing how to trust his brethren concerning his life and safety except he might see him, and hoping withal that his father would by his present bountiful dealing with them conceive that no wrong should be done him, he commands this straitly that they must be sure to bring their youngest brother with them.

That is, it is our sin long since committed against our brother Joseph that hath brought this misery upon us: whereof they are the more assured by comparing together their former sin and present misery: they had sold their brother into bondage, and they were now deprived of their liberty; Joseph in the anguish of his soul besought them, and they would not hear him, they therefore had now done what they could to persuade the Governor concerning their fidelity, and he would not be persuaded by them; they had deluded their father with a lie, and now when they spake the truth they could not be believed.

Moved with their acknowledgement of their fault, and especially with Reuben's sharp upbraiding them.

Though Reuben, that had no hand in selling Joseph, was for three days imprisoned with the rest of his brethren, because Joseph had no color to show him more favor then the rest, yet now when Joseph was to take one of them to stay behind in bonds, till the rest went home and fetched Benjamin, he passeth by Reuben the eldest (remembering how he had pleaded for him) and took Simeon Jacob's second son, the rather perhaps because he was the forwardest in Josephs troubles, which may be the more probably conceived, because he was by nature bold and fierce, as is evident by that fact of his upon the Shechemites, Gen. 34. 25. Two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, &c. and to humble them the more, and to make them the more careful speedily to return with Benjamin, he bound him before their eyes, though happily when they were gone he might ease him of his bonds, and only keep him in prison till their return.

To wit, lest his father should be in want; and yet this he doth secretly, because as yet he would not be known.

Finding their money in one of their sacks, as men perplexed in conscience are wont to fear everything, they suspect some plot laid for their ruin; or at least that some danger hereby would befall Simeon: and therefore this their fear was increased when at their coming home they found it so in all their sacks, verse. 36. And when both they, and their father saw the bundles of money, they were afraid. And Jacob their father said unto them, Me have you bereaved of my children: Joseph is not, and Simeon is not.

As if he should have said, Though they be not very grievous to you, they are like to fall heavily upon me.

CHAP. XLIII.

Both these words of Joseph here repeated by Judah, and other passages mentioned verse. 7. were nowhere before expressed; whereby is manifest that many things passed particularly betwixt Joseph and his brethren which are not so expressly related in the story.

That is, Benjamin: it is manifest that Benjamin was not above seven years younger then Joseph: for Joseph was born in the end of Jacob's foureteen years service with his uncle Laban, Gen. 30. 25. 26. And it came to pass when Rachel had born Joseph, that Jacob said unto Laban, Send me away, &c. and when Jacob had served six years longer for his cattle, the next year as they were returning into Canaan Benjamin was born, Gen. 35. 16, 17, 18. So that Joseph being now nine and thirty years old (the seven plenteous years, and two years of famine being passed since his exaltation, when it is expressed that he was thirty years old, Gen. 41. 46. Joseph was thirty years old when he stood before Pharaoh) it must needs follow that Benjamin was now above thirty years old; yet Judah here calls him the lad, according to the phrase of the Scripture, to wit▪ comparatively, because he was the youngest of all his brethren. See also the former note upon Gen. 21. 15.

Not treble money, as some hold, that is, thrice as much as they carried before (namely, the money which was brought back in their sacks, and twice as much to buy new provision, for fear the price was raised) but double money, that is, that which they should have paid for their former corn, and the same quantity again for new provision; for that clause which followeth, And the money that was brought again in the mouth of your sacks carry that again in your hand, is added to explain what he meant by double money, to wit not only money for a present supply of corn, but also that which they found in their sacks.

As if he had said, Send him I must, and therefore I shall resign him into God's hands; if it be his will to bereave me of my children, I must and will be content, Though he kill me, yet will I put my trust in him.

In the former chapter we find that in the inne one of them only is said to open his sack, and find his money, chap. 42. 27. As one of them opened his sack, &c. he espied his money; and the rest at home in presence of their father, chap. 42. 35. And it came to pass as they • mptied their sacks, that behold every man's bundle of money was in his sack, where also it is said that seeing it they were afraid. Here they report it otherwise, that they all opened their sacks in the inne: Some therefore conceive that they all opened their sacks, & found their money in the inne (as here they say) but that also they knit up their sacks again, that so their father when they came home might see how it was. But rather we may think, that here they speak as men in haste, and so join together both what was done in the inne, and what was discovered at home; every man's money indeed was in the mouth of their sacks when they were in the Inn, but they saw it only in one of their sacks, till they came home, and poured out their corn before their father, and then they found that it was so in all their sacks; and therefore it is added there, that when both they and their father saw the bundles of money, they were afraid.

This bowing of themselves before Joseph, when they came with their presents, was not only in their own name, but also in the name of their father, who had sent those presents to him, whom therefore also they term his servant, verse. 28. Thy servant our father is in good health. And thus was Josephs dream accomplished concerning the sun, and the moon, and the eleaven stars, making obeisance, chap. 37. 9.

Because the Hebrews were known to be keepers of sheep, and so to kill, eat, and sacrifice such cattle as the Egyptians worshipped: Gen. 46. 34. For every shepherd is an abomination unto the Egyptians. Exod. 8. 26. And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians unto the Lord our God.

That is, they looked upon one another, as men use to do when anything that is strange befalls them, with wonder and astonishment, to wit, marvelling why the Governor of Egypt should show them that were strangers so great favor, and should feast them so royally, especially having a while before entertained them so roughly: others refer their wondering to that which is before mentioned in the foregoing words, concerning their sitting at the table, conceiving that Joseph had placed them in that manner, every man according to his age, and that they wondered how he could place them in that order that were strangers unto him. But because it is not expressed that Joseph did so order them, but that themselves rather sat down in that manner, the former exposition is far more probable.

It was it seems, the custom of those times, that great men would send some choice thing' from their table to those whom they meant to grace and honor. Again they used not in those times to set provision on the table for all the guests in common, as we nowadayes are wont to do, but to set a portion for every guest by himself, as many ancien • • riters do witness, and may be gathered from other places of Scripture, as 1. Sam. 1. 4, 5. He gave to Peninnah his wife, and to all her sons and her daughters portions: but unto Hannah he gave a worthy portion. 1. Sam. 9. 23, 24. And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee▪ Set it by thee. And the cook took up the shoulder, and set it before Saul, &c. 2. Sam. 6. 19. And he dealt unto all the people, &c. to everyone a cake of bread, and a good piece of flesh, and a flagon of wine, &c. and thence it was that Josephs brethren had everyone their mess apart and by themselves, and so Benjamins mess was five times so much as any of theirs; which was purposely so ordered by Joseph, both to testify thereby his singular affection to him, and to make trial wh • there his brethren would envy him for it.

CHAP. XLIV.

This he doth to humble them yet more, and withal especially to make trial how they stood affected to his father and brother Benjamin, as conceiving that if they envied Benjamin▪ as they had formerly envied him, they would be glad to see him apprehended for theft and cast into prison.

Because he was so famous for his prophetical interpretation of dreams, the common opinion of the Egyptians was that he used divination, as their Magicians and Wisemen did: Joseph therefore appoints his steward to say thus according to the opinion the Egyptians had of him, 1. That he might the better conceal himself from his brethren; 2. That he might make their fault seem more heinous, little less then sacrilege, to steal so sacred a thing; 3. To intimate that it was not strange that their theft was discovered so soon after they were gone. Neither is it any wonder that the best of God's servants should discover (as Joseph did in this) some mixture of human infirmity in all their actions.

See verse. 5.

Because Judah had particularly engaged himself to his father for the bringing home of Benjamin, chap. 43. 8, 9. Send the lad with me, &c. I will be surety for him, of my hand shalt thou require him, &c. therefore he amongst all the rest undertakes to speak in this cause: and though doubtless he was at first resolved to plead for Benjamin, and to discover to Joseph the great straits they were in, yet first he wisely begins with an ingenuous acknowledgement of that which was plainly discovered, and a yielding up of themselves to the punishment of bondage, to which, when search was made for the cup, they had formerly consented: for though it is not likely that he was convinced that Benjamin had stolen the cup (not only his brothers known fidelity and honesty, but also their former finding of their money in their sacks, which was put there they knew not how, might well persuade him it was not so) and therefore afterwards he speaks so warily in this regard, We are all my Lord's servants, both we and he also with whom the cup is found, not, he that hath stolen the cup; yet because they had no way to clear themselves before men, nor could object any suspicion of wrong secretly done them, without danger of provoking him who had power to do with them what he pleased, he deemed it best to yield and submit, which is the surest means to procure favor from a generous spirit. God, saith he, hath found out the iniquity of thy servants: in which words though Judah might have respect to God's just bringing this upon them for their former iniquity, yet doubtless withal he spake them by way of acknowledging that iniquity which was now charged upon them; as if he should have said, Not only he in whose sack it was found, but generally all of us deny the stealing of it: but alas though each man knows his own innocence, nor have we any cause to suspect one another, yet plain it is that the cup was found with us, and God hath thereby taken away all excuse from us, we must therefore yield ourselves as guilty to the punishment deserved.

Hereby might Joseph now perceive by what means his brethren had kept his father from knowing what they had done to him, to wit, by pretending that some wild beasts had devoured him.

That is, his life depends upon Benjamins life, and unless therefore he knows it be well with Benjamin he will not be able to endure it, it will be his death. So in regard of the like strong affection it is said, 1. Sam. 18, 1. that the soul of Jonathan was knit with the soul of David, and that he loved him as his own soul.

CHAP. XLV.

This he did, both because he thought it not seemly for a man in his place to discover his passion before any but his brethren, as also lest any mention of his brethren's cruelty to him should make that fact known to their discredit, which might also have caused Pharaoh not to think so well of them as Joseph desired he should.

To wit, being astonished at that which they heard, partly because it was a thing so wonderful that their brother Jo • eph, whom they had sold for a slave, should be the governor of Egypt; and partly by reason of terror of conscience which now struck them for the wrong they had done him, and the fear of his power who might now revenge himself as he pleased upon them.

He mentions that they sold him into Egypt, not to upbraid them with the injury they had done him, but to assure them thereby that he was indeed their brother Joseph, by telling them that which nobody knew but themselves only.

Be not so far dejected as not to your comfort to look up to the providence of God, which hath turned your very sin to good.

That is, there are five years of famine behind, wherein there shall be neither ploughing, sowing nor reaping, neither tillage nor harvest: whereby must needs be intended, either that throughout the land of Egypt there should be no tillage nor sowing, to wit, for lack of corn, which Joseph supplied them with in the last year, chap. 47. 23. Lo, here is seed for you, and ye shall sow the land; or that it should be little or nothing that should be done in this regard, there being few that would attempt to sow their land in those years of famine, which Joseph had foretold, and little or nothing there would grow up of that which was sown.

That is, a counselor or a guide. The like is said of Mi • hah's Levite, Judge. 17. 10, 11. And Michah said unto him, Dwell with me, and be unto me a father and a priest, &c. and the young man was unto him as one of his sons: & the drift therefore of these words here is to show that by his advice and counsel Pharaoh had yielded himself to be directed, as a son follows the direction of his father.

Having now overcome their former astonishment and fear, they talk with him about all things wherein either he or they might desire to be satisfied.

That is, robes or upper garments which they used in those countries often to change, as we our cloaks and gowns; or else by change of rayments is meant, choice garments, called so, to distinguish them from such as are worn every day. And these with other gifts he confers upon them, not only to show his love, but also that they might confirm the truth of their message, and make both wives and others the more willing to come down into Egypt.

That is, Here is proof enough that Joseph is alive: or else he speaks it to express his joy that he was alive; be he in so happy a condition or not, this is enough for me that he is alive.

CHAP. XLVI.

There might be many causes of Jacob's fear: 1. because in the like necessity Isaac was forbidden to go thither, Gen. 26. 2. And the Lord appeared unto him, and said, Go not down into Egypt. Again, because this removal was a kind of forsaking the land of promise, which must needs be the more bitter, because the land of Canaan was also a sacramental pledge of the heavenly Canaan. 3. Because he might remember that which God had said to Abraham, Gen 15. 13. That his seed should be afflicted in Egypt many years. 4. Because he might fear lest his seed should be infected with the idolatry or other sins of Egypt; all these the Lord removes in this comfortable vision.

Though the dead body of Jacob wore brought back out of Egypt into Canaan, Gen. 50. 7. And Joseph went up to bury his father, &c. yet the return of the Israelites his seed is principally meant.

Herein is couched a promise that he should die in peace, in the presence of Joseph and the rest of his children.

To wit, besides his servants, who also no doubt went with him, though they be not named. And now was that accomplished which God had said unto Abraham, Gen. 15. 13. Thy seed shall be a stranger in a land that is not theirs.

That cursed stock with whom the Israelites might not ordinarily marry, Gen. 28. 1. Thou shalt not take a wife of the daughters of Canaan.

These grandchildren of Judah are here numbered with the rest, because of Hezron Christ came, though it be most probable that they were born in Egypt, as is before noted upon the first verse of the thirty eighth chapter.

Counting Jacob for one, and leaving out Er and Onan, who died in Canaan.

The several numbers before particularly mentioned arise to a greater sum: for three and thirty, verse. 15. and sixteen, verse. 18. and fourteen, verse. 22. and seven, verse. 25. being put together make up seventy, which is indeed the full number mentioned in the following verse. But therefore we must know that in this sum of threescore and six, 1. Jacob is left out, because here he sums up only his posterity that came out of his loins; and 2. Joseph and his two sons are here left out, because they were in Egypt before Jacob came thither, and his purpose is here to sum up only the number of those of his posterity that went down with him into Egypt. Indeed it cannot be well conceived that Hezron and Hamul, the sons of Pharez, and grandchildren of Judah, went down with Jacob into Egypt, but that they were born in Egypt, as is before noted, chap. 38. 1. But first they were the posterity of those that did go down into Egypt with Jacob, and were numbered amongst Jacob's family whilst Jacob was yet living; and then there was not the same reason for mentioning all the rest that were born of Jacob's family, because of Hezron Christ the Messiah descended; and therefore the sons of Pharez are added to the rest.

Here the whole family before particularly set down are summed up together, and even Jacob and Joseph and his two sons are here included, that were left out in the total sum in the former verse. The whole family of Jacob were seventy souls, which is purposely noted, that we might take notice what a miraculous work of God it was, that this family of Jacob should within the compass of two hundred and fifteen years multiply so exceedingly, that at their departure there should be of them six hundred thousand that bore arms, besides the Levites, old men, women and children. It was indeed a strange and miraculous increase, and therefore we see Moses reckons it as one of the most wonderful works which God had done for that people, Deut. 10. 22. Thy fathers went down into Egypt with threescore and ten persons, and now the Lord thy God hath made thee as the stars of heaven for multitude. The greatest difficulty concerning this place, is, how it may be reconciled with that relation which Stephen makes of this, Acts 7. 14. that when Jacob went down into Egypt, he and his kindred, there were of them threescore and fifteen souls. But to this there are two answers given by Expositors, either of which may give satisfaction, to wit, 1. That Stephen, or S. Luke relating the words of S. Stephen, did purposely follow the translation of the Septuagint in this place, who have here indeed seventy five, and not seventy souls; and that because the Greek translation of the Septuagint was most frequently used in those times, and though it were corrupt in this place, and not according to the Hebrew original, yet he would not therefore in a matter of so small consequence set down the number of Jacob's family otherwise then it was there, especially considering that in some sense also it was a truth, that there went down of Jacob's family at least seventy five souls, to wit, if their wives also should be added to the number: or 2. That S. Stephen speaks of the whole family of Jacob that are here mentioned by Moses; and indeed leaving out Jacob, and numbering all of his family that are named here by Moses, to wit, Er and Onan, the sons of Judah that died in Canaan, and the four wives which are mentioned here by Moses, though not cast up in the total sum, it is clearly true that there are here named of his family or kindred seventy and five souls.

That is, to give him notice of his coming, that he might come to Goshen, and meet him there; which doubtless he did both out of an earnest desire to see Joseph so soon as possibly he could, and likewise that by Josephs authority both he and his family might be there disposed of, to prevent any grudge or discontent amongst the native inhabitants.

That is, Jacob fell on Josephs neck, and wept on his neck a good while; Josephs carriage of himself at their meeting is expressed in the former words, to wit, that he presented himself before his father, falling down before him in a lowly manner, and that the rather to manifest thereby that his honor and advancement in Egypt did not make him forget the duty which, as a son, he did owe to his father; and now in these words is expressed what Jacob did, to wit, that he fell on the neck of Joseph, thus bowing before him, and wept on his neck a good while, and then brake into those words recited in the following verse.

As before, when he heard of Joseph, he said, I will go and see him before I die, chap. 45. 28. so now having seen him, he breaks out into this expression of joy, Now let me die, since I have seen thy face; for though ordinarily men are most desirous to live when things go well with them, and most desirous to die when they live in affliction and sorrow; yet it was not thus with Jacob, he was always desirous to be with God in heaven, and therefore though since the time that he heard of Josephs safety and advancement in Egypt (whereto these words have chiefly reference) he desired earnestly no doubt that he might live to see his face, yet now having to his great comfort received satisfaction, herein he professeth his willingness to die whensoever God should be pleased to call for him, even as old Simeon did when he had seen Christ, which he had long waited for, Lord, now lettest thou thy servant depart in peace according to thy word, Luke 2. 29.

There were many reasons why Joseph might desire to have his father and brethren dwell together in the land of Goshen: 1. Because it was a fruitful pasture-country, fit for breeding cattle; 2. That they might not be corrupted with the idolatry and superstition of the Egyptians; 3. That they might not be an offense to the Egyptian • who abhorred all keepers of sheep; 4. Because Goshen, being the nearest part of Egypt towards Canaan, stood most commodiously for the Israelites return out of Egypt whensoever God should be pleased to call them back again into the land of Canaan. Now though Joseph had promised his brethren before that they should dwell in Goshen, yet he would not settle them there without the Kings express consent; and though he doubted not of procuring his consent, yet the more easily to effect it, h • resolves to acquaint Pharaoh that they were shepherds, that so he might think it most convenient to dispose of them by themselves in the land of Goshen, the outmost parts of Egypt, that they might not be an eyesore to the Egyptians that could not endure men of their occupation.

To wit, because such people did usually eat and sacrifice those cattle which the Egyptians worshipped as their gods, as is befo • e noted, Gen. 43. 32. It is evident indeed that the Egyptians had flocks of sheep, both the king and people: for, chap. 47. 6. Pharaoh proffers Joseph to make his brethren rulers over his cattle: and Exod. 9. 3. we read of a grievous murrain that God sent among the Egyptians cattle, and amongst the rest upon their sheep; but it seems they kept them rather for their wool and milk then anything else, and happily those that kept them were strangers rather then Egyptians.

CHAP. XLVII.

That is, not to settle ourselves here, but only to stay here for a time for our succor and relief in this time of famine; whereby it is evident that the purpose of Jacob and his sons was not to leave Canaan, though afterward for Josephs sake they continued in Egypt even after the famine was ended: which is the rather to be noted, to discover the injustice of the following kings of Egypt, who, against all laws of hospitality, did afterward detain them there by force, and made very bondslaves of those that only came at first to sojourn in their land.

Jacob called his life a pilgrimage, not only with respect to his travelling up and down, and living as a stranger first in Mesopotamia, afterwards in Canaan, now in Egypt; but also especially with respect unto that heavenly inheritance which is the rest of God's people, to which they are still travelling, esteeming themselves but pilgrims here in this world: for so it is expressly said of the patriarchs, Heb. 11. 13. that they confessed themselves strangers and pilgrims on the earth, and sought a better, even an heavenly country. As for the age of Jacob here expressly made known to Pharaoh, it helps much to the understanding of the time of other passages of this history: for Joseph being now nine and thirty years old when Jacob was an hundred and thirty (for he was thirty years old when he was first exalted in Egypt, chap. 41. 46. and since that there had been seven years of plenty and two years of famine, chap. 45. 6.) it must needs follow that Jacob was ninety one when Joseph was born in the fourteenth year of his service with Laban, and consequently that he was about seventy seven when he first went down into Mesopotamia, flying from the rage of his brother Esau.

For Abraham lived an hundred seventy and five years, Gen. 25. 7. And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years, and Isaac an hundred and fourscore years, Gen. 35. 28. And the days of Isaac were an hundred and fourscore years.

This is generally spoken, not with relation to each particular man; the Egyptians had for the most part spent all their money, and so were forced to sell their cattle.

That is, after their cattle were sold, which seems to have been the sixth year of the famine.

This may be taken in a double sense: 1. That he removed them from one end of Egypt to the other (that is all the land over) out of their country-dwellings into the cities, and so by this means, 1. They give up the possession of their land to Pharaoh; 2. They are the more commodiously nourished out of the kings granaries; 3. The desolate places of the cities are filled up, and so many only as are necessary are sent out to till the ground, the famine being ceased; or else (which I rather think) the meaning is only this, that he transplanted them from one town unto another, not leaving them in that which was their own, that so it might appear the land was his, and they only his servants.

Which he knew, happily not only as other men may, by the great decay of his natural strength, but also by special revelation from God.

Concerning this custom of putting the hand under the thigh when an oath was taken, see the note on Gen. 24. 2. Jacob being near his end made Joseph swear that he would not bury him in Egypt, but carry him into Canaan, not out of a suspicion that Joseph would not do this which he required of him, but 1. that Joseph might allege this to Pharaoh, and so decline the envy of the Egyptians, who might else have taken it ill, as if Joseph had scorned and despi • ed the land wherein he had been so highly esteemed and advanced; and 2. especially to show of what great importance it was which he now r • quired of him, not proceeding from any carnal or ambitious conceits, but from the assurance of faith, and to strengthen the faith of his children herein, that God would undoubtedly bring them back to Canaan, and give them that land for a possession as he had promised, and a sign of his expectation and desire of that heavenly inheritance, whereof the land of Canaan was a type and pledge.

Namely to God, by way of thankfulness, both for those promises (in the faithful expectation whereof he had desired to be buried in the land of Canaan) and for this present mercy that now by Joseph he was assured that he should be buried in the promised land. Now because he was bed-rid through weakness or age, or at least lying upon his couch, Moses showeth how he bowed himself, to wit, that turning his face to the bed, and so rearing himself upon the bolster at his beds head, he then bowed himself and worshipped the Lord. And indeed such was the zeal of the good servants of God in those times, that when they were bed-rid, it seems they endeavored in the best manner they could with some devotion and bowing of their bodies to worship the Lord: for so it is said also of David when he kept his bed by reason of weakness in his old age, 1. King. 1. 47. that the king bowed himself upon his bed. Indeed the Apostle renders this place otherwise, Heb. 11. 21. to wit, That Jacob when he was a dying worshipped, leaning upon the top of his staff; and the ground of this difference all Writers conceive to have been this, that the Hebrew word in this place (when the vowel points are not added) signifieth both a bed and a staff, and that the septuagint Greek Translatours making use of a copy that had not the vowel points did mistake the word, and translated this place, And Israel bowed himself upon the top of his staff, which translation of the Septuagint the Apostle followed in that place of his epistle to the Hebrews. But whereas it may seem improbable that the Apostle, who wrote by the inspiration of the holy Ghost, should follow a corrupt translation; to this it is answered, 1. That it is no impeachment to the Apostles divine illumination that he should cite a place as it was in the Greek translation which the Hebrews did most commonly use in those times, considering that even according to that translation it served fitly to the purpose for which he alleged it; and 2. That it is true that Jacob, when he raised up himself upon his pillow towards his beds head that he might bow • nto the Lord (as is here expressed) withal the better to help himself in his great weakness, he leaned upon the top of his staff, and the Apostle knowing this also to be true, did not therefore stick to allege the place according to the Greek translation.

CHAP. XLVIII.

That is, thirteen populous tribes.

That is, being by birth my grandchildren they shall by adoption be my sons, and therefore accordingly in the division of the promised land, they shall have the privilege of my sons, each of them a twelfth share, no less then Reuben and Simeon: thus hath Joseph a double portion, the privilege of the first-born, 1. Chron. 5. 1. Now the sons of Reuben, the first-born of Israel; for he was the first-born, but forasmuch as he defiled his fathers bed, his birthright was given unto the sons of Joseph the son of Israel, Deut. 21. 17. But he shall acknowledge the son of the hated for the first-born, by giving him a double portion.

That is, shall be counted of the stock and tribe of Ephraim or Manasseh, as if they were their sons, not their brethren; therefore though there be no other sons of Joseph mentioned, yet that is no proof that he had none: for it is here appointed that they should be called after the name of their brethren.

That is, though the Lord promised at Luz (as I have said) that he would so exceedingly multiply my seed, yet as for me, my hope of having more children by your mother, my beloved Rachel, was soon taken from me by her death, (for even a while after she died a little short of Ephrath, and was there buried by me) so that my hope for the accomplishment of God's promise must be in my children's children; and since I had by her but thee and thy brother, therefore thy two sons shall be mine, &c. it may be thou mayest have more; but as for me, Rachel died, and left me but only you two.

His eyes being dim by reason of age, he could not perfectly discern whether they were Josephs sons or no, and therefore he asked them who they were.

Jacob had hitherto only testified his love by embracing and kissing them; Joseph therefore doth remove them as it were from the bosom of the old man, first the one and then the other, that the next work might be done which was of most moment, namely the Patriarchal blessing of them, which it seems was usually done with imposition of hands.

To wit, in reverence to his aged father, and by way of thankfulness for the work in hand, the adoption of his sons.

That is, though Jacob's eyes were dim, as is before noted, verse. 10. yet that was not the reason why he laid his right hand upon Ephraim that was the youngest, and his left hand upon Manasseh that was the eldest, but he did it wittingly: why else should he cross his arms, that he might lay his right hand upon the youngest that stood at his left hand, and his left hand upon the eldest that stood at his right hand, but that he did it purposely as a sign of that which afterwards he foretold, to wit, that Ephraim which was the youngest should have the preeminence; yea, this was one of the chief evidences that he did all he did in this business by the special revelation of the spirit of God, because being so ill sighted that he could not discern which was the eldest, and which the youngest, yet he did purposely cross his arms that he might lay his right hand upon the youngest, and his left hand upon the eldest.

That is, in his children.

That is, Christ the eternal son of God, who is called the Angel, or, Messenger of the covenant, Mal. 3. 1. and of whom it is said, Exod. 23. 21. that God's name is in him. And indeed to say that a created angel redeemed Jacob from all evil, or might be prayed to by Jacob, that he would bless the sons of Joseph, and make them grow to a multitude in the midst of the earth, is to ascribe to the creature God's peculiar Prerogatives. Doubtless no other angel is here meant, but he that is one God with the Father, and therefore here joined with God: to the clearing whereof also observable it is, that this word, bless, is here in the original of the singular number, though it have relation both to God and the Angel mentioned in the foregoing words, The God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads; which should not have been, if in both clauses Jacob had not spoken of one and the same almighty God.

That is, though they were born in Egypt out of my family, yet let them be numbered amongst my sons, and so let them inherit the blessings promised to Abraham and his seed forever.

Though Joseph knew that his father was in this action guided by a prophetical spirit, to wit, in blessing his children, yet supposing that he might be mistaken in this circumstance of the imposition of his hands, by reason of the dimness of his sight, he seeks to reform this error as he deemed it, by informing his father that he had laid his right hand upon the younger. Neither is it questionable but that this was done so soon as ever he saw his father lay his hands in that manner upon them, even before he had added the blessing set down in the former verses, though here it be related by Moses after the blessing.

This was most evidently fulfilled in the days of Jeroboam, in whom the dignity of that kingdom was settled upon the tribe of Ephraim: whence all those ten tribes are usually called Ephraim, Isaiah. 7. 2. And it was told the house of David, saying, Syria is confederate with Ephraim.

Because there was one portion of land in Canaan, which was Jacob's not only by God's donation, as was all the land of Canaan; but also by a special civil right, this he now bequeaths to Joseph, to whom he intended to transfer the dignity of the firstborn, 1. Chron. 5. 1. His birthright was given unto the sons of Joseph, the son of Israel, &c. for though it was now as well as the rest of the land in the hand of the Canaanites, yet he did assuredly believe that God would cast out the inhabitants, and plant his posterity in their room, and therefore as a pledge hereof, to confirm Josephs faith herein, and the better to take off his affections from the delights of Egypt, and to pitch them upon the expectation of God's promise herein, he now bequeaths to him this parcel of land, which should be his children's over and above that lot which in the common division of the land should befall them. That this portion of land which Jacob gave to his son Joseph was nigh unto Shechem (which in process of time was corruptly called Sychar) is evident by the words of the evangelist, John 4. 5. Which is called Sychar, near to the parcel of ground that Jacob gave his son Joseph: And there though many Expositors understand it of the city Shechem with all the field or territories adjoining, which, say they, according to this prophecy of Jacob's, fell to the sons of Joseph when the land was divided amongst the tribes, Josh. 17. 7. The coast of Manasseh was from Asher to Michmethah, that lieth before Shechem; yet I conceive it is only meant of that parcel of land which there he bought of Hamor Shechems father for an hundred pieces of money, as is related Gen. 33. 19. which hereupon became his own proper inheritance, and there afterwards therefore Jacob's sons fed their fathers flocks, Gen. 37. 12. and there Josephs bones were buried by the Israelites when they came into Canaan, as in the inheritance peculiarly bequeathed him by his father Jacob, Josh. 24. 32. The bones of Joseph buried they in Shechem in a parcel of ground which Ja • ob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver, and it became the inheritance of the children of Joseph. Nor is it of any great moment that is objected, that so small a parcel of ground was not worth the bequeathing to so great a man as Joseph was now: for we cannot think it was so small a tract of ground that Jacob bought for the feeding of his cattle that were very many. But besides not so much the quantity as the quality of the gift is to be regarded: for this being all he had in Canaan by way of purchase, Jacob, by bequeathing this in special to Joseph, did as it were design him his heir, and confer upon him the dignity of the firstborn, which was no small Prerogative. The greatest difficulty in these words is, why Jacob saith that he took this portion of the land of Canaan now bequeathed to Joseph, out of the hand of the Amorites with his sword and with his bow? And for satisfiing this doubt, there are several answers given by Expositors: for first some say that it is usual in the Scripture to speak prophetically of things to come, as if they were done already: so the birth of Christ is foretold by the Prophet Isaiah. 9. 6. under these terms, Unto us a child is born; and so, say they, here Jacob, out of the assurance of his faith, speaks of the Israelites taking this land out of the hands of the inhabitants by force of arms as if it were done already: 2. Others hold that he speaks this with reference to the slaughter of the Shechemites by the sword of his sons and servants, which fact however he detested and abhorred, yet because they armed themselves as it were under his name, and in revenge of wrong done to him and his, and because through • ods just vengeance upon the Shechemites and his singular favor to Jacob, the land, the inhabitants whereof they had utterly destroyed, fell to him, the neighbouring inhabitants not daring to oppose him by reason of a divine terror wherewith they were stricken, and so he through God's providence reaped the benefit of that desolation which his sons had wickedly made in those parts; therefore he affirms here, that he took it out of the hand of the Amorite with his sword and with his bow: 3. Some again conceive that when Jacob removed to Hebron, after the slaughter of the Shechemites, the bordering inhabitants entered upon the territories of Shechem, and together with the rest also took into their hands that parcel of ground which Jacob had there purchased; which when they would not restore, Jacob did by force of arms drive them out, and so recovered his own rightful possession; which however it were not before related, sufficient it is, that it is here by Moses occasionally mentioned: And lastly, some conclude that these words, Which I took out of the hand of the Amorite with my sword and with my bow, are figuratively spoken, and meant only of the purchase that he made of it (accordingly as we use to say that a man gets a thing suo Marte, or suis cop • is, when he gets it with his own proper charge and labor) and that of purpose thereby covertly to protest against the cruelty of his sons in sacking that place and destroying the inhabitants, and against any title that he laid to it upon that ground, and to make known that he challenged it not by virtue of that cruel fact of theirs, but by virtue of a just price paid for it, which he calls his sword and his bow, as in opposition to their arms; because those were the weapons wherewith he got it out of the hands of the Amorites, that is the Hivites, the inhabitants of Shechem, for Amorites was the common name of all the inhabitants of Canaan, as we may see Gen. 15. 19. Josh. 24. 8. And I brought you into the land of the Amorites, which dwelt on the other side Jordan, &c. and indeed these two last answers I conceive to be the most satisfactory, because it is evident that he challengeth this portion of land to be his by a special right which he now gives unto Joseph; and he might as well have said that he had taken the whole land of Canaan by his sword and by his bow, as this particular portion, if he had spoken prophetically concerning the conquest of the land in time to come by his posterity; and partly because it is not probable that Jacob would allege the cruel massacre of the Shechemites as the ground of his rightful interest in this parcel of land which he did always so abhor and detest, or that he would call their weapons his sword and his bow, which immediately afterwards he calls instruments of cruelty, or, weapons of violence, chap. 49. 5.

CHAP. XLIX.

That is, in time to come, yea long time hereafter: for these words are frequently used in Scripture, not only for the last days of the world, nor, as some will have it, only for the time of the New Testament, but generally for the time to come. See 1. Tim. 4. 1. The Spirit speaketh expressly (saith the Apostle) that in the latter times, 〈 in non-Latin alphabet 〉 , some shall depart from the faith, which yet came to pass not long after the Apostles time.

The firstborn are usually in the Scriptures called the beginning and chief of their parents strength, Deut. 21. 17. But he shall acknowledge the son of the hated for the firstborn, &c. for he is the beginning of his strength. Psal. 105. 36. He smote all the firstborn in their land, the chief of all their strength; and that both because they are begotten in the prime of their parents strength; and because children being accounted the strength of their parents, Psal. 127. 4, 5. As arrows are in the hand of a mighty man, so are the children of the youth: Happy is the man that hath his quiver full of them, they shall not be ashamed; but they shall speak with the enemies in the gate, consequently the firstborn are the beginning and chief of their strength, the principal pillar and stay of their family. But now Jacob saith this of Reuben, only by way of yielding what he should have been, had it not been for his sin, and that to make him the more sensible of the loss which his sin had brought upon him: Reuben thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power; by the ordinary course of nature the greatest honor and authority should have come to thee and thy children; but now hear a contrary doom, Unstable as water, &c.

This expresseth his sudden downfall from the dignity of his birthright, even as waters do naturally roll down from high places, and will not continue there, or else it is meant of his weakness and of the weakness of his posterity, in comparison of what they should have been had he not lost his birthright. And indeed frequently in the Scripture the dissolving and weakening of men's strength is compared to the pouring forth of waters, I am poured forth like water, saith David, Psal. 22. 14. and all my bones are out of joint; and John 7. 5. The hearts of the people melted and became as water; as we also use to say of feeble men, that they are as weak as water: which well agreeth with the condition of Reuben's posterity, of which tribe we read not that ever it came to any excellency among the other tribes.

Jacob, as out of an indignation of the fact, turneth his speech from Reuben to his brethren, and shows how just cause there was to pronounce this s • nt • nce against him.

That is, as brethren by birth of the same father and mother, so also true brethren in iniquity: for so this word Brother is sometimes taken, as Prov. 18. 9. He that is slothful in his work, is brother to him that is a great waster. And observable it is how impartially Moses her • relates that brand of infamy that was set upon Levi, the stock of that tribe whereof hims • lf was; which makes it evident that in writing this story he was not guided by his own private spirit, but by the spirit of God.

This is spoken to show his detestation of that execrable fact of theirs, in massacring the Shechemites, and to protest against the least consent that he should give thereto. No, saith he, when they consulted together, and contrived that cursed plot, they did it secretly without my knowledge; and when they assembled together to put in execution their barbarous design, I knew not of it: yea, God forbid that my soul should ever join in the plotting of such a villainy. By his honor, in the second clause, he means, as in the first clause, his soul, because the soul is the chief excellency of man, and the glory of the body, without which the body is nothing better then a lifeless lump of earth: yet sometimes by a man's honor or glory in the Scriptures is meant his tongue: so my glory, Psal. 16. 9. My heart is glad, and my glory rejoiceth, is by the Apostle rendered my tongue, Acts 2. 26. My heart did rej • ice, and my tongue was glad; and that because the speech of man is also his glory, as being that gift of God wherein he excels all other creatures; and so therefore it may be here also taken, unto their assembly, mine honor, be thou not united, implying that he would not give the least consent or approbation to a fact so foul. Now this severe censure of that treacherous and bloody cruelty of Simeon and Levi in the slaughter of the Shechemites, is a notable evidence that th • Author of that Apocryphal book of Judeth, where this fact of Simeon's is highly extolled, wrote not by the inspiration of that spirit of God, by which the Patriarch Jacob was guided when he uttered this prophecy, and consequently that that Book is no part of the Canonical Scripture.

Jacob speaks here as in the person of God; as usual it is in the Scriptures to ascribe the work of God to the Prophets who are only his messengers to foreshow what he will do. How this prophecy was fulfilled in the tribe of Levi, everyone knows; who were here and there dispersed abroad, and placed in several cities all the land over, that so they might teach and instruct the people in the law of God: wherein also the goodness of God is observable, that turned, as it were, this curse into a blessing; for though the dividing and scattering of them was in itself a punishment, yet that they w • re dispersed for that end, to be as the mouth of God unto the people, to feed them with knowledge and understanding, herein they were exceedingly honored. As for the tribe of Simeon, how this prophecy was accomplished in them we may see also, Josh. 19. 1, &c. who were not planted apart by themselves in the land of Canaan, as the other tribes were, but had their inheritance intermingled with that of Judah, out of whose lot in several places here and there those of Simeon had certain cities and villages assigned them: and therefore we see that when Moses blessed the several tribes before his death, Deut. 33. he made no mention at all of this scattered tribe of Simeon; and that afterwards they were forced, many of them at least, to seek a new habitation, partly in Mount Seir, and partly in Mount Gedor, 1. Chron. 4. 39, 43. by force of arms driving out the Amalekites, and other inhabitants, and so planting themselves in their room. Now herein also was the punishment denounced against Simeon sweetened also, in that though they were thus divided and scattered, yet it was an honor to them that they were at first joined with the royal tribe of Judah, and that afterwards God made them victorious over those uncircumcised nations in whose country they planted themselves, when their first habitation, by reason they multiplied so greatly, was too little for them.

Alluding to his name, which signifieth confession, or, praise, Gen. 29. 35. And she conceived again, and bare a son, and she said, Now will I praise the Lord. And the meaning is, that the name of this tribe should be famous and eminent amongst the rest, not only in regard of the temporal government, but much more in regard that out of him Christ should come, Heb. 7. 14. For it is evident that our Lord sprang out of Judah.

That is, thou shalt put them to flight and subdue them. This prophecy of the valor and prevailing power of Judah was fulfilled when that tribe became the leader, Num. 10. 14. In the first place went the standard of the camp of the children of Judah. Judge. 1. 1, 2. The children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first to fight against them? And the Lord said, Judah shall go up; as also in those Worthies of this tribe, Othniel, Judge. 3. 9, 10. David, 2. Sam. 8. 1. Solomon, 1. Chron. 22. 9. but especially in Christ, who hath vanquished all the powers of darkness.

This is spoken in relation to that regal power that should be established in the tribe of Judah, to which all the Israelites should submit themselves; and purposely that he might comprehend all the posterity of Jacob, even all the tribes of Israel, he saith not, thy mothers children, but, thy fathers children shall bow down, &c. Yet it is most exactly accomplished in the spiritual kingdom of Christ, Phil. 2. 10. That at the name of Jesus every knee should bow.

The tribe of Judah is here compared to a lion, thereby the better yet to express their mighty strength and courage, how terrible they should be unto their enemies, and how great and glorious their conquests should be; that look as a lion, the king of beasts, flies upon any beast he meets with, and tears them in pieces, and returning from his prey, coucheth down, and feedeth upon his prey, or lieth at rest, and none dare disquiet him, or offer to take his prey from him; so should Judah's kings conquer and subdue their enemies, and then returning with victory should quietly and peaceably enjoy their spoils and conquests without disturbance. But especially is this spoken in relation to Christ's unresistable power, and glorious conquests, who is therefore called▪ the lion of the tribe of Judah, Rev. 5. 5.

Shiloh, is by interpretation, the Prosperer, the Safemaker, the Prince of peace: or, as others think, his son, or, her son, & is doubtless meant of the Messiah, the Lord Christ, who is indeed the only Savior of mankind, the only Peace-maker betwixt God and us; and the son of Judah, and that as being the son of the Virgin Mary, who was of Judah's tribe: so that the drift of these words was to foretell of what tribe the Messiah should be, to wit, of the tribe of Judah; and at what time he should come, to wit, that after once the regal dignity should be settled in that tribe, which was done when David was anointed king, the government should never be taken from him, at least so far but that there should be a Lawgiver from between his feet, nor his kingdom and commonwealth be utterly ruined and abolished until the Messiahs coming. The chief difficulty of this place is, in making good the truth of this prophecy, concerning the continuance of Judah's principality and kingdom until the Messiahs coming, and that because it is evident, 1. That after Jeconiah and Zedekiah, the two last kings of Judah, they had no more any king of that royal house of David, nor of the tribe of Judah: for so Jeremiah prophesied concerning Jeconiah, Jer. 22. • 0. Thus saith the Lord, Write ye this man childless, a man that shall not pro • per in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling anymore in Judah; yea so Ezekiel prophesied concerning the utter overthrow of that crown and regal dignity, Ezek. 21. 27. I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is, and I will give it him; 2. That after their return from their captivity in Babylon, though in the principality of Zerubbabel, and perhaps of some of his posterity, there was a little reviving of the dignity of Judah's tribe, yet within few years, the supreme, yea the regal, power came into the hands of the Maccabees, who were of the tribe of Levi, and yet ruled many of them as kings over the Jews, until Herod did wholly take away their principality from them. Now to this objection some answer, That though in the time of the Maccabees, who were indeed of the tribe of Levi, the chief power was removed from the tribe of Judah, yet there was then a Lawgiver from between his feet, to wit, the Sanhedrin, that great Council of seventy Elders, to whom the cognizance of the weightiest causes appertained, and the establishing of laws, and who were still elected out of the tribe of Judah, and continued constantly in the exercise of this power until a little before the birth of Christ, Herod who was a mere stranger became king of Judea, and rooted them quite out; yet because the chief thing alleged in this answer to satisfy the objection, to wit, that the Sanhedrin were all chosen out of the tribe of Judah, is taken for granted, but cannot be well proved, a more full answer I conceive is given by others in these following particulars: 1. That by Judah here is meant the whole nation and kingdom of the Jews, after the ten tribes of Israel were separated from them, and became a kingdom apart by itself, and that because although there were of the tribes of Levi and Benjamin amongst them, yet they were as it were incorporated into the tribe of Judah, and the whole commonwealth had their name from Judah, and was called the kingdom of Judah; insomuch that in the eleaventh chapter of the first book of the kings, three several times, to wit, verse. 13, 32, 36. it is said that there should be only one tribe reserved to the kings that were of the posterity of David; and 1. King. 12. 20. it is said, There was none that followed the house of David but the tribe of Judah only; yea and after their return from the captivity out of Babylon, they were all chiefly planted in the lot and territory that appertained to the tribe of Judah: whence it is, that though after Nehemiah's time, the chief government was in the hands of the priests, yet because the whole people were called by the name of Judah, the kingdom and commonwealth of Judah, therefore still the government may be said to be in Judah; yea and this therefore may well be thought to be the main thing intended in this prophecy, that whereas those of the kingdom of the ten tribes of Israel, after they were carried away captive into Assyria, did never return thence again to become a kingdom and commonwealth as before, yet those of Judah, after seventy years captivity in Babylon, returned again into their own land, and became a kingdom and commonwealth as before, though not so glorious, living under the government of their own laws, and the command of their own rulers, and so continued, until a little before Christ's coming the government was wholly taken from them, and not long after the death of Christ, their kingdom and commonwealth w • s by the Romans utterly destroyed. 2. That even at that time when the supreme power was in the priests, they had it by the choice and appointment of the people of Judah, who conferred this honor upon the Maccabees because of their zeal and valor in fighting against their enemies. 3. Though all the Sanhedrim were not of the tribe of Judah, yet doubtless the greatest part of them were of that tribe, as it is evident, because the greatest part by far of those that returned from Babylon were of that tribe, which is sufficient to make good this prophecy, That there should not cease to be a Lawgiver from between Judah's feet, that is, of his seed and progeny, until the Messias came.

That is, whereas a little before the coming of Christ Judah shall seem to have lost his authority, in Christ it shall be recovered again, to whom not only the Jews but all other nations shall come in as to their king, and submit themselves to his scepter.

This last passage of Judah's blessing is wholly a prophecy concerning the wondrous fruitfulness of that part of Canaan, which should fall to Judah's lot and portion, to wit, that it should abound with vines and fat pastures, insomuch that wine and milk should be as plentiful and common in a manner as water amongst them.

Though Issachar were older then Zebulun, yet Jacob blesseth him first, because his lot was next in the division of the land, Josh. 19. 10. And the third lot came up for the children of Zebulun, &c. and prophesieth of his dwelling by the sea, alluding to his name which importeth dwelling, Gen. 30. 20. Now will my husband dwell with me, &c. and she called his name Zeb • l • n: and indeed his borders were both to the main sea Westward, and to the sea of Galilee Eastward, Josh. 19. 10. And their border went up toward the sea, &c. Isa. 9. 1. When at the first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.

Jacob here foreshoweth how different the disposition of this tribe of Issachar should be from that of Zebulun, whereof he had before spoken, as Moses also doth, Deut. 33. 18. Rejoice Zebulun in thy going out, and Issachar in thy tents; to wit, that whereas those of Zebulun should be altogether for tradin gand trafficking abroad at sea, these of Issachar should be wholly for a quiet life, and country employments at home. Issachar is a strong asse, &c. The meaning is, that this tribe should be of great strength, but of a more servile disposition; that his portion should fall in a fertile and fat soil, and that accordingly his strength should be employed in tilling the ground and other country labors; and last of all, that he should rather undergo any tributes and taxes that should be laid upon him, then be drawn from that quiet which at home he did enjoy. But then withal we must know that this is spoken only concerning the condition of this tribe for the general; for even in this tribe there were sometimes some that were of a more noble and a more heroical spirit. Judge. 5. 15. it is said, That the princes of Issachar were with Deborah, even Issachar and also Barak; and 1. Chron. 12. 32. it is said that many of the children of Issachar resorted to David to Hebron, who were men of eminent understanding, and ready armed to the war, as it is verse. 23. and came purposely to settle the kingdom upon him, according to the word of the Lord.

Dan was the eldest son of Bilhah, Rachel's handmaid, and his name was given him as a memorial that God had judged Rachel in giving her a son by her handmaid (for Dan signifieth judging) Gen. 30. 6. saith Rachel, God hath judged me, and hath also heard my voice, and hath given me a son; therefore • alled she his name Dan; alluding therefore to his name he pronounceth this blessing upon him, Dan shall • udge his people, as one of the tribes of Israel; and the meaning doubtless is that however he was the son of a handmaid, yet his posteritle should be one of the tribes of Israel, and enjoy all the privileges of a tribe, as well as the posterity of his freeborn sons, of whom before he had spoken; to wit, they • hold have an equal share in the land of Canaan, and as other tribes had their heads and elders to judge and decide causes amongst them, so should they. Some conceive the raising up of Sampson to be one of the judges, who was of the tribe of Dan, to be the accomplishment of this prophecy; but questionless the blessing here promised is more general, and meant of the common privileges which as a tribe Dan should enjoy in the common government of the people together with the rest. And Dan being the eldest of the sons of the handmaid, by expressing that he should enjoy this privilege, the like is implied concerning the rest.

A prophecy that this tribe should rather by cunning then open force get the better of their enemies. Some footsteps whereof we have in Samson's acts, and also in that exploit of this tribe against Laish, which they suddenly surprised, Judge. 18. 27. And they came unto Laish, unto a people that were at quiet, and secure; and they smote them with the edge of the sword, &c.

This ejaculation thus interposed, is not strange in a dying man; yet the ground might be, his foreseeing the troubles of his posterity, and that tribe of Dan in special.

Herein Jacob foretells that Gads posterity, being placed in the utmost skirts of the land of Canaan, should be often sorely annoyed with the incursions of the bordering nations that should be enemies to Israel, to wit, the Ammonites, Moabites, and others, who should often by troops make inroads upon the Gadites that lay next to them, but at length they should gather their forces together, overcome them, and drive them out of their country again, and so afterward peaceably enjoy their possessions. Now because Gad signifieth a troop; A troop cometh, saith Leah concerning this first-born son of her handmaid Zilpah, and therefore she called his name Gad, Gen. 30. 11. in allusion to his name, Jacob thus expresseth his blessing, Gad, a troop shall overcome him, but he shall overcome at the last.

Herein is chiefly prophesied (as I conceive) that this tribe should also have a fruitful and pleasant portion in the land of Canaan, wherein they should be as a hind let loose, that hath scope and liberty, and so in choice of pastures find plenty of feeding; 2. That they should live as in plenty, so in peace, as a hind let loose, that is, a hind that must not be hunted, but is preserved and cherished as the delight of the owner; but 3. It may also be meant of their cunning and active nimbleness in dealing with their enemies, that they should be light-footed both to pursue enemies, and to escape danger, Psal. 18. 34. He maketh my feet like hinds feet; whereof one instance we have in the story of Barak, Judge. 4. 10, 15, 16. And Barak called Zebulun and Naphtali to Kedesh, &c. And the Lord discomfited Sisera, and all his chariots, and all his host with the edge of the sword before Barak, so that Sisera lighted down off his chariot, and fled away on his feet; but Barak pursued after the chariots, &c. and all the host of Sisera fell upon the edge of the sword, and there was not a man left. As for the second clause, he giveth goodly words, thereby is meant in general, that this tribe should be fair-spoken▪ courteous, and of friendly behavior, and therefore beloved; or it may be more particularly intended, 1. of their eloquence, and fair speeches, whereby they should rather keep themselves safe, then by force of arms; 2. of the songs of thanksgiving, the praises and blessings which they should return unto God, both for their fruitful land, their peace, and conquest of their enemies; of which last we have an instance in that song of Deborah and Barak, Judge. 5.

That is, the portion which in the division of the land of Canaan shall fall to this tribe, shall be fat, and fertile, abounding with wine and oil, but especially with the choicest and finest wheat; and so indeed it was one of the richest and fruitfullest parts of all that country.

Because of him came two tribes.

His brethren that sold him, his mistress that accused, and m • ster that imprisoned, did what they could to r • ine him; but through God's assistance he proved too strong for them all.

That is, from the mighty God of Jacob it was, that Joseph became the shepherd, the stone of Israel▪ a shepherd, in that he fed both his father and brethren in the time of famine; the stone of Israel, in that he was a rock of refuge to them, providing a hiding place for them in Egypt when they were in so great distress, and in that he was the only stay and support of his father and all his family. And herein was Joseph a figure of Christ, who is the shepherd of his Israel, the foundation and corner stone of his Church and people, Acts 4. 11. This is the stone which was set at naught of you builders, which is become the head of the corner.

This place is diversely rendered by Interpreters, and accordingly they differ much in giving the sense and meaning of the words. But according to our translation the meaning of the first clause is evident, to wit, that Jacob therein affirms that the blessings wherewith he had blessed his children, and Joseph especially, were of far greater efficacy and excellency then those wherewith his progenitors had blessed their children. If we understand it to be spoken concerning all his children, and that it is afterward particularly applied to Joseph in the following words, They shall be on the head of Joseph, &c. and thus we must know that he prefers the blessings wherewith he had blessed his children before those of the Patriarchs that were before them, 1. because they were more particularly explained and applied; 2. because they were and should be more suddenly, clearly, fully and effectually accomplished in them: for till their increase in Egypt, where was that seed to be seen that should equal, as it were, the number of the stars? yea what likelihood was there of such an increase? 3. because whereas the promised seed made to Abraham was ratified only unto Isaac, and so Ishmael and the rest of his sons were excluded, and afterwards it was confirmed only to Jacob, and so Esau was cut off, now it was ratified unto all his children, and upon the condition of faith to all their posterity. But if we understand it particularly of Joseph, the blessing wherewith Jacob had blessed him is said to surpass the blessings wherewith his progenitors were blessed, 1. because it should not now be long ere the promises made to Abraham, Isaac, and Jacob concerning the multiplying of their seed. &c. should be performed: hitherto there was no appearance of that which God had promised, but now as in the other sons of Jacob, so in Joseph also, the promise of God should be accomplished; 2. because he should have this privilege above the rest, that his two sons should be the heads of two several tribes; 3. because Joseph was in regard of temporal blessings far happier then ever Jacob, or any of his progenitors had been, being advanced in Egypt to the highest pitch of honor next under the King, and so living and dying in great prosperity. The greatest difficulty is in the next words, Unto the utmost bounds of the everlasting hills, and the most probable expositions that are given thereof are these▪ 1. That they are a comparative expression of the surpassing excellency of those blessings wherewith he had blessed his children, and Joseph especially, and how far they exceeded those of his progenitors, to wit, as far, as the utmost tops of the hills and mountains are above the ordinary level of the earth; 2. That they are an amplification of that which went before concerning the blessings wherewith he had blessed them, showing that they were blessings not only temporal, but also spiritual and eternal, such as should reach beyond the continuance of the mountains and hills, which yet should continue till time should be no more, and are therefore called, everlasting hills: whence is that of the prophet, 〈◊〉 54. 10. The mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, &c. that is, my kindness to thee shall be more stable then the mountains that cannot be removed, but shall continue to the end of the world. And indeed herein was the chief and surpassing excellency of Jacob's blessing above those of his progenitors, that all his sons were appointed heirs of the promise, and of the covenant of grace, not one of them being excluded, as Ishmael and Esau were; and 3. they are added to set forth the riches of the portion of land which should befall the tribes of Ephraim and Manasseh in the division of Canaan, which as it should abound with all other desirable blessings, so also with the chief things of the ancient mountains, and the precious things of the lasting hills, as Moses calls them in his blessing of Joseph, Deut. 33. 15. And indeed if we observe how evident it is that Moses doth there, as it were, explain and unfold this blessing of Jacob, we may the more readily incline to think that what is there expressed concerning the ancient mountains and lasting hills in Josephs portion is also covertly intended here.

Comparing the blessings wherewith God had blessed him to the oil wherewith Princes are wont to be anointed, he saith, They should be on the head of Joseph, and on the crown of the head of him that was separate from his brethren, that is, whom the Lord hath separated and set apart from the rest of his brethren, advancing him to a high and singular degree of honor: and in this sense he was a Nazarite, as the word is in the original.

Because the wolf is a strong and fierce beast, and goeth forth usually both mornings and evenings to seek his prey, Jacob here compares this tribe to a ravening wolf, and that to signify, they should be a very strong courageous and warlike people, and that they should with admirable violence vanquish and destroy their enemies, and return from the battle laden with the spoils. And indeed that this tribe of Benjamin was in future times of a warlike disposition, we find in many places of the sacred history, and especially in those bloody battles which they fought with their brethren of the other tribes, where though there were of the other tribes four hundred thousand armed men, & themselves were but five and twenty thousand and seven hundred, yet they twice overcame them, and slew of them eight and thirty thousand; and it is there particularly noted of these Benjamites (which shows what active men they werefor the war) that there were amongst them seven hundred chosen men left-handed, thatcould everyone sling stones at a hairs breadth and not miss, Judge. 20. 16. and in the conquests of Saul, the first king of Israel, who was of this tribe.

That is, these are the heads from whom descended the twelve tribes of Israel; indeed there were thirteen tribes: but Ephraim and Manasseh are comprehended in one, under the name of Joseph their father; and besides when the land of Canaan was divided amongst the tribes, the Levites had no share amongst them, because the Lord was their portion, and so they were still called the twelve tribes of Israel. And by this mentioning of the tribes, the holy Ghost doth, as it were, direct us to look for the accomplishment of these prophecies, not so much in the persons of Jacob's sons, as in their posterity.

That is, he foretold the several blessings which God had allotted to them. But did he not rather pronounce three of them accursed, namely, Reuben, Simeon, and Levi? I answer, 1. That the temporal chastisement threatened was but a fatherly correction for their amendment, and so a blessing and not a curse: but 2. They are blessed also in that he concludes them within the number of the tribes, and so comprehendeth them within the Covenant: for by this means they have an equal right with the rest to the land of promise, and by faith to the heavenly Canaan, whereof the other was a type.

CHAP. L.

That is, forty days were spent in embalming him, according to the custom of the country.

That is, thirty days after they had done embalming him did the Court, and the Egyptians mourn for him, ere he was carried to be buried.

Though Joseph was still in as high esteem with Pharaoh as ever before, yet he made use of the mediation of the Egyptian courtiers, to procure the kings consent that he might go into Canaan, to bury his father, partly thereby to endear himself the better to them, and to testify his own modesty, who in a business that concerned himself would do nothing, but what should be approved of all; partly to prevent all suspicion of any purpose that he should have to get quite away out of Egypt upon this occasion; and partly also perhaps, because mourners used not to come into the presence of Princes. Esther. 4. 2. For none might enter into the kings gate clothed with sackcloth.

Thereby implying, that it was not in any contempt of Egypt, to decline the envy of the Egyptians, who might be ready enough to surmise that he despised their land, as not worthy to be the grave of his father, he makes known that he desired this only because his father had long since, before he came into Egypt, digged a grave for himself there where his ancestors and wife were buried, and made him swear that he would bury him there.

This threshing floor of Atad I conceive to have been not far from Hebron, the place intended for the sepulcher of Jacob, chosen happily by Joseph and the rest, as the most convenient place to perform the solemnities of his funeral rites by so great a multitude. And it is said to be beyond Jordan, with respect unto Moses, who was on the outside of Jordan in the wilderness where he wrote these things, Deut. 1. 1. These be the words which Moses spake unto all Israel, on this side Jordan, in the wilderness, &c. Deut. 3. 25. I pray thee let me go over, and see the good land that is beyond Jordan.

This is spoken by way of submitting themselves to Joseph, because of the wrong that they had formerly done him; as if they should have said, We sold thee for a servant into Egypt, and behold we now yield up ourselves to be thy servants.

Can I, or dare I (think you) be offended with that which I know was God's work, or seek to revenge myself on you whom God hath forgiven? or turn that to your destruction, which God did for your preservation? this were to make myself equal with God, yea to challenge to myself a power to cross and overturn the will and purpose of God.

CHAP. I.

When the Israelites went out of Egypt (which was but two hundred and fifteen years after Jacob went thither with his family) there were of them, Numb. 1. 46. six hundred thousand, three thousand five hundred and fifty, fit for war, besides the Levites, old men, women, and all under the age of twenty years, which might well be three times so many. Here therefore in the beginning of this story the names of those that went down into Egypt are thus particularly set down, that by considering how few there went down thither, we might the more plainly in the multitude that went out from thence see the accomplishment of those promises made to Abraham, concerning the wonderful multiplying of his seed.

Reckoning with the rest Jacob, Joseph, and his two sons. See the note on Gen. 46. 27.

Moses expresseth their multiplying with many several words, to show, that it was indeed a most incredible and miraculous increase.

That is, there arose up another king (for so Stephen expresseth it, Act. 7. 18.) who because he knew not the person of Joseph, nor lived in his days to see the good that he did for the kingdom of Egypt, never minded the good service that he had formerly done for his predecessor, nor in the least manner regarded either his posterity, or fathers family for his • ache. And so indeed it is usually with many men, they only mind present things, and are only affected with such things as happen in their own days, the memory of that good which hath been done for their ancestors, they never regard. Some indeed hold, that this king that dealt thus hardly with the Israelites was not of the posterity of that Pharaoh that exalted Joseph, but was chosen of another stock to rule over Egypt; and that therefore it is said, There arose up a new king over Egypt. But this cannot be grounded on those words: for the son that succeeds his father in the throne is usually called a new king; and Solomon saith concerning his succeeding of his father in the kingdom of Israel, 1. King. 8. 20, I am risen up in the room of David my father. However it seems that Joseph sought not to advance his children in Egypt, but was content they should live in a mean condition amongst his brethren, waiting in hope for the promised inheritance; by reason whereof the memory of Joseph was the more likely not to be continued amongst the Egyptians.

It cannot be questioned but that the Egyptians were more in number, and of greater riches and strength then the Israelites were: either therefore this must be understood by way of proportion, to wit, that those parts of the land that were inhabited by the Israelites were far more populous then other parts of the land, the Israelites multiplying far more then the Egyptians did, and that they flourished more in wealth and plenty of all things (the might, here chiefly intended) which indeed is no wonder, considering that besides their industry, and the fertility of the land of Goshen wherein they were placed, an extraordinary blessing from God was upon them in all their endeavors; or else it was spoken by Pharaoh, only to incense his Lord's and Counselors of State to whom he propounds this motion, and so he lash • th out, as men that speak out of envy and disdain are wont to do, beyond measure, and intimates withal that this it would come to, if it were not prevented.

To wit, that they might hereby both impoverish them, and waste their estates, and withal keep them from multiplying so exceedingly, as they had formerly done: for whilst they took them off from their own employments, and as bondslaves, forced them to work in the Kings service, without allowing them any equal recompense for their labors, this must needs soon bring them very low in their estates; and then withal by overburdening them with extreme labor, toil, and drudgery, they hoped to waste their strength, and to consume them by degrees through weakness and sickness, and so much to abate their number, and to prevent their increase. All which misery the Lord suffered the Egyptians to bring upon this his peculiar people, 1. Because in this time of their • ojourning in Egypt, the Israelites began many of them to be corrupt in their religion, and to commit whoredom with the Idols of Egypt, and so the Lord cast them into this fiery furnace of the Egyptian bondage, that he might purge them from these pollutions: hence is that of Joshua to the Israelites, Josh. 24. 14. Put away the God's which your fathers served in Egypt, and that complaint of the Lord concerning his people, Ezek. 23. 3. That they committed whoredoms in their youth in Egypt, and chap. 20. 7, 8, 9. that when they rebelled against him, and did not every man cast away the abominations of their eyes, nor did forsake the Idols of Egypt, yet he wrought for his names sake in bringing them forth of the land of Egypt▪ 2. Because hereby the Lord intended to keep them from setting their hearts upon Egypt, and to make them long after Canaan the promised land, to cause them to leave Egypt willingly, to remove to Canaan when God should call them thither, and that they might have no desire to return thither again when they were once gone: which if they did when Egypt had been to them a land of bondage, and of such bitter service, Num. 11. 5. and 14. 4. And they said one unto another, Let us make a captain, and let us return into Egypt, what would they have done if they had lived in ease and plenty there? and 3. Because the Lord would have the juster occasion given for the Israelites casting off the yoke of Egypt, and for his punishing that tyrant Pharaoh and his bloody people with so many great and wonderful plagues for the better manifestation of his justice and almighty power, y • a his faithfulness also and tender compassion towards his people.

That is, in the most sordid and toilsome labors of their country-employments, as digging and cleansing of their ditches, carrying out their dung, plowing and tilling their grounds, &c.

Pharaoh perceiving himself crossed in his first device, and that because the more they afflicted the Israelites the more they multiplied and grew, he now seeks to bring his purpose to pass another way, andthat is by persuading the Hebrew midwives to smother or strangle all their male-children, a sure way to prevent their multiplying, even in the very birth, that so there might be no suspicion that it was purposely done, but that it might be ascribed to chance, or to the woman's hard labor, and difficulty of birth. Indeed so strange it is that he should hope to persuade the midwives, if they were Israelites, to lend thus a helping hand to the utter destruction of their own people, that thereupon some Writers have concluded, that questionless the midwives were Egyptians, and the Hebrew women were forced to make use of them. But methinks it is far more unlike that the Hebrew women should ever admit to employ Egyptian midwives in that service, then that Pharaoh should hope partly by great promises, and partly by severe threatenings to win the Hebrew midwives to do this that he enjoined them. And besides it would have been in vain for the king to hope to have the business carried so secretly, and that the people should think that their male-children died in the birth, and were not at his command made away, if he had violently imposed on them Egyptian midwives, who upon such an occasion must needs be presently suspected. And to this we may add also, that the commendation that is here given the midwives, that they feared God, doth always in the Scripture signify the fear of the true God, and a higher degree of true pieti • then could be in the Egyptians by the mere light of nature. And therefore I conceive that the midwives were not Egyptians but Israelites; to which our Tran • latours seem to en • line in translating the Hebrew word here used not the midwives of the Hebrews, but the Hebrew midwives. As for these two that are here named, we must not thence conclude that there were no more (for it is not possible that two midwives should be sufficient for this employment amongst so many thousand women of the Israelites) but these two are only named, because they were the chief, and perhaps the rest were under their direction and command; or rather, because he called these first, and having made trial of them, meant afterwards to give the same command to the rest, till finding that these h • d deceived him, he gave over this course, and then his rage brake openly forth, and he enjoined by public command that all their male-children should be drowned.

Though the midwives • inned in lying to Pharaoh, yet the Lord according to his wonted goodness passed by this infir • itie of his poor servants, and rewarded their pi • ti • and • ear of him, in saving their men-children alive, and made them houses, that is, did greatly increase their posterity (for so the like phrase is used Ruth. 4. 11. The Lord make the woman that is to come into thine house like Rachel, and like Leah, which two did build the house of Israel, and withal did prosper them exceedingly in their outward estate, according to that of the Psalmist, Except the Lord build the house, they labor in vain that build it, Psal. 127. 1.

Failing of bringing about his purpose secretly by the help of the midwives, he now openly at last discovered his rage, and by public procla • ation e njoyns the Egyptians to take the Israelites male-children so soon as they were born by force from them, and to drown them in the river: That the Egyptians did accordingly with much strictness put in execution this bloody command of their King, is evident, because Moses parents could not long hide him from those that were employed in searching after them; but yet, that by degrees they gave over the prosecuting of this cruelty, and that it continued not all the time of the Israelites bondage in Egypt, is also clear, because there were so many under twenty years old when they went out of Egypt. Perhaps this Pharaoh within a few years died, and then this cruel decree, which the very light of nature must needs abhor, was not, at least so violently, pursued as it was at first.

CHAP. II.

To wit, as we read, Exod. 6. 19. Amram the son of Kohath, and grandchild of Levi, married Jochebed his Aunt, the daughter of Levi, as she is here called, whom her mother bare unto Levi in Egypt, as is expressed Num. 26. 59. and so the sister of his father Kohath. And though such marriages between the aunt and nephew were afterward expressly forbidden by the law, as incestuous and against the law and light of nature, Levite. 18. 12. Thou shalt not uncover the nakedness of thy fathers sister; yet considering the confusion of those times, no wonder it is though even the faithful servants of God did not see and consider the evil thereof, but did what was customarily done though not warrantable, till God gave them an express law against it. However observable herein again is the faithfulness of Moses, who would not conceal the truth herein, though it were no little blemish to him, that he was born of such an incestuous marriage.

To wit, Moses; but yet this was not their first child: for Mary or Miriam a daughter, and Aaron a son, were both born before him, as it is evident Exod. 7. 7. and Moses was fourscore years old, and Aaron fourscore and three years old, &c. and in the fourth verse of this chapter, And his sister stood afar off, to wit what would be done; where we see that Miriam was set to watch what became of her brother, because she as a child would be least in danger of being suspected. And hereby it is manifest that Amram and Jochebed, the parents of Moses, were married, and had their two elder children Miriam and Aaron, before that cruel edict came forth, for the drowning of all the male-children of the Israelites, about the time when Pharaoh sought by the help of the midwives to make them away in the birth, and that Moses was born immediately after he had commanded them to be drowned.

That is, his mother; for though it is evident that his father did also yield his consent and help hereto, Heb. 11. 23. By faith Moses when he was born was hid three months of his parents, yet Moses here ascribes it particularly to his mother, because she had the chief hand in the managing of it, and perhaps did first motion it to her husband. And herein their faith was observable, as the Apostle hath noted, because out of their natural affection to their child, quickened by the rare beauty they beheld in his countenance, they resolved to do what they could to save him, being not afraid of the Kings commandment, but trusting that God would be with them, and so hid him three months; and then when they could hide him no longer, because happily some notice was taken of it, or some stricter search was to be made, they laid him out in an ark of bulrushes, setting his sister withal to watch what became of him.

That is, she made him her adopted son, and accordingly afforded him such princely education as was seemly for her son, training him up in all the learning and wisdom of the Egyptians, Acts 7. 22. And thus the Lord by his secret providence fitted him for the service for which he intended him, his known wisdom and singular learning being afterwards no doubt a special means to make him the more feared and honored both amongst the Egyptians and his own people, and every way the fitter for the government of the Commonwealth of Israel.

To wit, when he was full forty years old, Acts 7. 23. from the time of his weaning (when by his mother-nurse he was brought home, and delivered up to Pharaohs daughter) unto that age he continued in the court of Egypt as her adopted son, and became famous amongst them, mighty both in words and deeds, as S. Stephen saith, Acts 7. 22. that is, of great abilities both for discoursing, and giving counsel concerning any business propounded, and for the wise and successful managing of any affairs that he undertook. During this time it cannot well be thought, that he never went out to visit his brethren, as compassionating their miseries, since most probable it is, that his mother having recourse unto him, as his nurse, would instruct him, and put him in mind of all things that concerned him as one of God's Israel▪ But this going forth unto his brethren, which Moses here speaks of, was when at forty years age he went forth with a full purpose to abandon his honors in Pharaohs Court, and to join himself to the poor oppressed people of God, and to lend them what help he possibly could for their deliverance, and that as finding himself inwardly, as by a special instinct of God's spirit, called thereto; whence it is that Stephen said, Acts 7. 25. that when he slew the Egyptian that wronged the Israelite, he supposed that his brethren would have understood, how that God by his hand would deliver them; of which the Apostle also speaks, Heb. 11. 24, 25, 26. By faith Moses, when he was come to years, refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the children of God, then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches then the treasures in Egypt.

Moses had doubtless the warrant of an extraordinary calling from God to slay the Egyptian, as it is evident by those words of Stephen before mentioned, Acts 7. 25. He supposed • is brethren would have u • derstood how that God by his hand would deliver them: for though the time which God had ordained for their deliverance was not yet come, yet God intended that hereby he should give even at present some intimation to the people, both of God's purpose to deliver them by him▪ & ofhis willingness to undertake the work. But why then did he thus look about, as afraid to have it known? I answer it is no wonder though at his first calling his faith was mixed with doubtings and fears; but besides, he might do this out of a prudent circumspection and care not to have it known, and not out of fear, because he knew that things were not yet in a readiness for the public deliverance of the people, even as Magistrates will sometimes execute offenders the more privately, when they fear any tumult amongst the people.

What the Apostle therefore said of Moses, Heb. 11. 27. By faith he forsook Egypt, not fearing the wrath of the King, must be understood of his second leaving Egypt, when he carried away the Israelites with him. Now he left Egypt for a time only, and that to save himself from the wrath of a King who sought to slay him: but then he quite forsook Egypt, and boldly carried away his brethren, though he might well suspect that Pharaoh would pursue them, not fearing his wrath and malice in this regard, but looking to that invisible God who was able to defend him.

Not only to punish that fact of his in slaying the Egyptian, but also doubtless especially out of a jealousy which hereupon he had conceived concerning Moses, knowing him to be an Hebrew, and having by experience found that he was a man of rare abilities, and singularly wise and learned, when he saw that he had left the Court, and joined himself to his own people, and had now in revenge of an Israelites wrong slain an Egyptian, no marvel though he suspected what Moses might hereafter attempt, on the behalf of that people, and so resolved presently to cut him off.

The word in the original signifieth either a Priest, or, a Prince, but because this employment of attending and watering their fathers flocks was more likely to be the employment of a Priest then a Princes daughters; and secondly, it is no way probable that the shepherds durst daily offer such violence to their Princes daughters, as we read here they did to these, it is more probable that in this place the word in the original is to be understood of a Priest then a Prince. A Priest of the true God, we may well think he was, because Moses married his daughter, yet withal perhaps he was corrupt in his religion, and had gone aside to many heathenish superstitions, till by Moses in the time of his abode there he was more perfectly instructed. The most difficult question concerning these words is, Who this Priest of Midian was, that had seven daughters, whether the father or the grandfather of Zipporah, who was doubtless one of these seven daughters, and afterward became the wise of Moses. It is manifest that in the next verse but one this Priest of Midian is c • lled Reuell, When they came to Reuell their father, he said, How is it that ye are come so soon today? and verse. 21. that he gave Moses Zipporah his daughter to wife. But because the father of this Zipporah, and father in law of Moses, is elsewhere called Jethro, yea immediately in the first verse of the next chapter, Moses kept the flock of Jethro his father in law, the Priest of Midian, and also Hobab, Judge. 4. 11. Heber the Kenite was of the children of Hobab, the father in law of Moses; and this Jethro or Hobab the father in law of Moses is said to have been the son of Raguel the Midianite, Num. 10. 29. Moses said unto Hobab the son of Raguel the Midianite, the father in law of Moses, &c. it may seem very questionable, why this Reuell, the Priest of Midian, is here spoken of as the father of these seven daughters, of whom Zipporah the wife of Moses was one. The most of Expositors do hold that Reuell this Priest of Midian was the grandfather of Zipporah, and the same that is called also Raguel the Midianite Num. 10. 29. Jethro, who was also called Hobab, was (they say) the father of Zipporah, and the son of Reuell or Raguel, and so they hold that Zipporah is called the daughter of this Reuell, because she was his son Jethro's daughter: and indeed usually in the Scriptures grandfathers are called fathers, and grandchildren sons and daughters; so Laban saith of his daughters children, Gen. 31. 43. These children are my children; and Maachah is called the mother of Asa, who yet was his grandmother, 1. King. 15. 13. But yet because there can be no probable reason given, why in this place there should be no mention made of the father, but of the grandfather only, and though the grandfather be sometimes in the Scriptures called a father, yet no instance can be given where in setting down the number of a man's daughters, it is yet meant of his grandchildren, I rather conceive that this Priest of Midian, here spoken of, that had seven daughters, was the father of Zipporah, and father in law of Moses, and so consequently that he had three names, Reuell as in the 18. verse of this chapter, Jethro chap. 3. 1. and Hobab Judge. 4. 11. and that Raguel the Midianite, mentioned only Num. 10. 29. was the father of this Reuell.

That is, though these daughters of the Priest of Midian had with all diligence hastened to the well, that they might water their flocks first (which happily in those dry countries they did the more earnestly strive for, because those that came last were sometimes scanted of water) yet when the shepherds came, they barbarously drove them, and their flocks away, and with the water, which these Virgins had drawn, sought to water their own cattle, and so to make them wait till they had done: the injustice whereof when Moses perceived, he stood up in their defense, withstood the shepherds (though a stranger) and helped them to water their flock. Probable enough it is, considering in how great esteem Moses had lived in Egypt, that he had some servants attending him, that might aid him herein; if he were alone, there was doubtless a special hand of God in it, that one man should by force prevail against all the shepherds.

That is, being a stranger, and now thus late towards evening, unprovided happily of a place to lodge in, why did you not bring him home with you?

That is, Reuell, the Priest of Midian, gave Moses Zipporah his daughter to wife. How long after Moses his coming this match was made, it is not expressed; most likely it is that it was not till by living a while together they had learnt by experience that which might induce them on both sides to desire it: which we may the rather incline to think also, because forty years after his coming into Midian, when God commanded him to return into Egypt, one of his two sons by his wife Zipporah was but a very little one, and as yet uncircumcised: chap. 4. 25. Then Zipporah took a sharp stone, and cut off the foreskin of her son, &c.

Gershom is by interpretation a desolate stranger: Now so he named his eldest son, both to testify his faith concerning the land of promise, which he looked upon, because of God's promise, as his true country, and the inheritance of his children; and professed therefore that his children were but strangers in the land of their nativity: and likewise to express his thankfulness to God for affording him this comfort to support him in the time of his affliction, when he lived after the manner of a banished man in a strange country. Another son Moses had by his wife Zipporah, whom he called Eliezer, as we may see, chap. 18. 4. but the first-born only is mentioned here.

The death of the king of Egypt is here mentioned, to show the misery of the poor Israelites, who were no way eased of their burdens upon the death of the former oppressing tyrant, but had as much cause of sighing under their burdens as ever they had before.

CHAP. III.

Either this Jethro was the same that is before called Reuell chap. 2. 18. or else if Jethro were the son of Reuell, he also was Priest of Midian, as his father had been, the son succeeding in his fathers office; and that happily because Reuell was now dead, this being forty years after Moses coming thither, as we see Acts 7. 30. And when forty years were expired there appeared unto him in the wilderness of Mount Sinai.

Horeb is called here by anticipation, the mountain of God, both because of this following vision, wherein God appeared to Moses in so miraculous a manner; and also especially because there afterwards the Lord came down to Moses, and delivered him the law, and made a covenant with his people, Exod. 19. for it is said expressly, that this apparition was at mount Sinai, Acts 7. 30. And when forty years were expired there appeared unto him in the wilderness of mount Sinai an angel of the Lord in a flaming fire in bush: and there we know the Law was given, Exod. 19. 1. It seems therefore that the whole mountainous track or circuit where mount Sinai stood was called Horeb; or else (as some of the Jewish Rabbins hold) this mountain was formerly called Horeb, but after this apparition of God in the bush it was called Sinai, from the Hebrew word, S • neh, which signifieth a bramble bush.

It is • vident that it was the Lord God himself that now appeared unto Moses: for verse. 7. it is said, that the Lord Jehovah spake unto him, and verse the fixth he saith, I am the God of thy father, &c. and (which is most to be observed) verse. 5. he that appeared to Moses required that worship and honor which is due only to God, namely, that he should present himself before him barefooted, as a poor caytiffe, not worthy to stand in the presence of so great a Majesty. Nor is there any just cause why we should question this, because it is said here, The angel of the Lord appeared unto him; since it is evident that Christ the eternal son of God is called the Messenger, or, Angel of the Covenant, Mal. 3. 1. Now as concerning the burning bush, wherein the Lord appeared to Moses, it was doubtless intended not only to cause Moses with the more reverence and humility to attend to what should be said unto him, but also to be a sign representing to him the state and condition of his people, concerning whom the Lord now gave him a charge, to wit, that though his Israel had been long in the fire of affliction, the enemy seeking with all possible fury to destroy them, yet hitherto they had been miraculously preserved, and so still should be; and that because the Lord was amongst them to preserve and defend them, and would now rescue them from the power of their oppressors.

It is hard to say, which some affirm, that Moses concluded that this was some secret of nature that the bush burned and was not consumed, and so out of curiosity did rashly resolve to approach nearer that he might search out the cause of it. No such thing can be concluded from these words; rather his calling it a great sight may seem to imply that he thought it some vision. But indeed the most probable opinion is, that he neither concluded the one nor the other, but being suddenly stricken with admiration at the sight, and not knowing what to think of it, he determined at last to approach nearer, hoping thereby to be the better informed, and waiting with reverence to see what the issue would be.

This calling of Moses by his name, and the redoubling of his name in such a familiar and loving manner, was both to make him know that the vision he saw was of God, thereby to stir him up the more carefully to intend what was done and said; and also to intimate the great love and favor of God to him: and indeed considering how strange and terrible the apparition was, and that Moses though all alone and in a desert place was not yet so astonished, but that when he heard himself called by name from the midst of the burning bush, he could answer so readily here am I, we may well think that it was this gracious manner of God's calling upon him that did thus far encourage him.

The putting off of shoes was used as a sign of mourning and humiliation, Ezech. 24. 17. 23. Forbear to cry, make no mourning for the dead, &c. and put on thy shoes upon thy feet &c. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered; and he went barefoot, &c. Isaiah. 20. 2. 4. Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot, &c. So shall the King of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, &c. And upon this ground no doubt is Moses here enjoined it, both that this outward ceremony might strike him with the greater awe and reverence of God's Majesty, into whose presence he might not be suffered to approach but in so lowly and submissive a manner; and also that it might be an outward expression of the inward religious affection of his mind, that he did indeed acknowledge the disproportion betwixt God and him, &c. And in this may also be included the putting off all earthly and carnal affections and thoughts, and such a spiritual preparation of the mind as beseems him that knows he must come into the presence of so great a God.

To wit, because of the present vision; for it is all one as if he had said, because thou comest into God's presence.

Because the Israelites were God's peculiar people by virtue of the covenant which God had made with Abraham, Isaac, and Jacob, to whom he had promised, that he would be their God, and the God of their seed after them, and that he would give them the land of Canaan for an inheritance; therefore doth the Lord style himself here the God of Abraham, the God of Isaac, and the God of Jacob. As for the Lord's expressing this as in the present tense, I am the God of Abraham, &c. speaking of men long since dead, it was doubtless not only in the regard of the immortality of their souls, but also in regard of the certain resurrection of their bodies too; and therefore did our Savior allege this place to prove the resurrection, Mat. 22. 31, 32. As touching the resurrection of the dead, have ye not read that which was spoken to you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob; God is not the God of the dead, but of the living; and it is noted verse 34, that therewith he put the Sadducees to silence. Look as Adam after he had sinned was dead whilst he lived in regard of the sure decree, and sentence of God, Gen. 2. 17. In the day that thou eatest thereof thou shalt surely die; so the Patriarchs, when dead, were yet living, not only because their souls died not, but returned unto God that gave them; but also in regard of the sure promise of God concerning their resurrection.

To wit, out of an awful reverence of the Majesty of God: as Elijah for the same reason in this very mountain did the like, when God spake to him in a still small voice; 1. Kings 19. 13. He wrapped his face in his mantle: and of the angels it is said, Esa. 6. 3. that with their wings they cover their faces. No doubt so soon as he heard himself named out of the burning bush, he was convinced of the presence of God, and was accordingly affected with reverence and fear: But yet after that God had called upon him to pull off his shoes and to present himself in such an humble manner before him, because the place whereon he trod was holy ground; this assured him that the Lord meant in some extraordinary manner to him; and so being stricken with the deeper apprehension of God's glorious majesty and his own baseness and weakness, he hid his face.

That is, a land abounding with all the blessings of a fruitsull land, not only for necessity, but also for delight; a land that should yield them plenty even of the choicest dainties: for under these two, milk and honey, all other blessings of the like nature are comprehended.

The secret inspiration which Moses had before from God, when he killed the Egyptian, whereof Chap. 2. 11. is now become an open calling and a full commission.

This he says, not so much out of diffidence or disobedience (though there might be in it some mixture of human infirmity) as out of modesty and humility, acknowledging that God might have chosen many more able instruments. At his first calling he was very forward, and killed the Egyptian; but his following flight out of Egypt made him now better think of the business.

Some understand the vision of the burning bush to be the token whereof God here speaks to Moses; and then the following words, When thou hast brought forth the people out of Egypt, ye shall serve God upon this Mountain, they conceive are added as a promise of that which should follow upon the deliverance of the Israelites out of Egypt, to wit, that upon that mountain, where the Lord had now appeared to him, they should be taught how to worship God, and so should there offer up sacrifices to him. But others again (and that more probably, as may appear by the connection of the words together) hold, that the sign whereof the Lord here speaks is that which is added immediately in the following words, to wit, That when he brought forth the people out of Egypt, they should worship God upon that mountain. Nor is it any wonder that a thing, that should so long after come to pass, is propounded to him as a sign or token for the present strengthening of his faith concerning his calling: for though this token served principally for the confirmation of his faith in time to come, when he should see this token come to pass; yet even for the present, the prediction of such a particular passage that should certainly befall them upon their deliverance out of Egypt might well be a great help to the persuading of his heart, that God would indeed deliver the Israelites by him; for just such a token was given to Hezekiah, to strengthen his faith concerning God's promise of destroying the Assyrians that had besieged Jerusalem, 2. Reg. 19. 29. This shall be a sign unto thee; ye shall eat this year such things as grow of themselves; in the second year, that which springeth of the same; and in the third year, sow ye, reap, and plant vineyards, and eat the fruit thereof, which was not fully accomplished till after the Assyrians were destroyed.

He conceives that because he was in a manner unknown to them (for from his infancy to his grown years he lived in Pharaohs Court, and now had lived for forty years as a banished man in the land of Midian) therefore they might question whether he were indeed sent of God, and to try that, might demand of him under what name or title God had made known himself unto him: if this should prove so he desires to know what an answer he should mak • them; not that he was ignorant of God's name, or had hitherto worshipped an unknown God, but only desires by carrying them God's own answer, to have that as an effectual pledge of his calling: under what name or title God is pleased to send unto them, that he will use; as in a business of great moment, he desires as particular instructions as may be.

This is the name whereby God expresseth his essence to us, so far as we are able to conceive him. And it implies, 1. his incomprehensiblenesse: as we use to say of anything we would not have others to pry into, It is what it is; so God saith here to Moses, I am what I am; 2. his immensity, that his being is without any limits: a man is a man, an angel is an angel, that is, every creature hath a being, but bounded and defined within such a compass, but God is an immense being, that cannot be included within any bounds; 3. that he is of himself, and hath not a being depending upon any other; I am, that is, by and from, and of myself; 4. his everlastingness, I am before anything was, and shall forever be; there never was, nor shall be time, wherein God could not say of himself, I am; 5. that there is no succession of time with him: for the understanding whereof see John. 8. 58. Before Abraham was I am; and then, 6. that he giveth being to all things.

That is, the heads of their Tribes, who doubtless had some place of authority and power amongst them: for though in Egypt they lived in much disorder and confusion, yet it cannot be thought but that they had some kind of government amongst them, as is yet more evident chap. 5. 14. where we read of officers of the children of Israel. Now these the Lord commanded Moses to assemble, and to deliver this message to them, both that they might afterwards acquaint their brethren of the several tribes with this message which God had sent; and also that they might join with Moses in the name of all the people to desire of Pharaoh what God enjoined them to desire.

God appoints them to petition only for so much liberty, that the denial of this might render Pharaoh inexcusable, and make the justice of God the more manifest, both in destroying Pharaoh and delivering Israel: neither was it necessary that either God or they (having other direction from God) should reveal their whole counsel. See Deut. 2. 28. and 1. Sam. 16. 2. And the Lord said, Take an heifer with thee, and say, I am come to sacrifice unto the Lord.

If we read this place as it is in the margin of our Bibles, I am sure that the King of Egypt will not let you go but by a mighty hand, the meaning then is plain, to wit, that Pharaoh would not let the Israelites go till God by a strong hand forced him to let them go. But reading it as it is in our Bibles, which agrees best with the original, it may happily be questioned how it can be said, that the King of Egypt would not let them go, no not by a mighty hand, since it is evident that he did give them leave to go, chap. 12. 31. and so the Lord tells Moses here in the following words, I will stretch out my hand and smite Egypt, &c. and after that he will let ye go. To which I answer, that though upon the slaying of all the first-born in Egypt Pharaoh gave them liberty to go; yet it might be well said that he would not let them go, no not with a mighty hand, because after that God had with a strong and mighty hand, that is, by many grievous plagues, endeavored to make him yield, yet a long time he persisted in his obstinacy, and would not let them go, till at last he was even constrained to bid them be gone: and indeed even then he said that more out of displeasure then a yielding spirit; and therefore he soon repented of what he had said, and when they were gone pursued after them with an army to fetch them back again.

CHAP. IV.

That is, at first perhaps they will not believe me this; being supposed, what shall I do then? Considering that the Lord had now immediately before told Moses that the Israelites would hearken to him, chap. 3. 18. they shall hark • n to thy voice, we cannot well think that Moses did now absolutely question the truth of what God had said, but that on • lie he objected that it may be at first, till they saw something to move thereto, they would be shy of giving credit to his words; and so intimated his desire to know what in that case he should do. And this indeed he had cause enough to suspect, because by reason of Pharaohs great power they were like enough to doubt much at first, especially whether Moses would be able to rescue them from their bondage, the rather, because they regarded him so little at first, when upon his slaying of an Egyptian in the defense of an Israelit • , he supposed his brethren would have understood, how that God by his hand would deliver them, as Stephen said, Act. 7. 25.

The general end of this, and the other following signs, was to confirm the faith of the Israelites concerning the calling of Moses; the more special end of this first miracle of turning his rod into a serpent, and then into a rod again, was to assure both Moses and the Israelites that God could and would make his shepherds crook, so base and contemptible in itself, terrible as a serpent to Pharaoh, but comfortable to the Israelites, that is, that the rod of his government should affright the one, but be the means of much good and happiness unto the other.

The end of this sign was also to put them in mind of God's almighty power, who was able thus suddenly to change things, whereby both the Israelites might be comforted, remembering that however they had been despised and abominable in the sight of the Egyptians, yet God was able to give them favor in their sight, and however to restore them to their former liberty by an outstretched arm; and withal Moses might be encouraged, as considering, that however his estate might now seem base and contemptible, even as a thing leprous and vile, yet God was able to make him a glorious instrument of Israel's deliverance.

That is, I am not a man of a free and ready speech, as it is fit they should be that are implied in such a service, but of a slow speech, and a slow tongue. Nor doth this contradict, if thus understood, that which S. Stephen said of Moses, Acts 7. 22. that he was mighty in words and in deeds: for a man that is of greatest ability to speak wisely, learnedly, and persuasively, may yet have some great imperfection in regard of his utterance and pronunciation: and so it seems it was with Moses, though he were an excellent speaker for the substance of that which he spake, yet some defect he had in regard of his utterance, which some conceive to have been that he was of a stammering tongue, and thereto apply that which he afterwards said, How shall Pharaoh hear me, who am of uncircumcised lips, chap. 6. 12.

It is evident that the imperfection of Moses speech and utterance continued after this; for still we see he complained of his uncircumcised lips, chap. 6. 30. and because of this Aaron was his spokesman, in delivering God's message unto Pharaoh▪ This therefore which the Lord here says to Moses, I will be with thy mouth, is not meant of helping him of that natural imperfection in his speech, but that God would direct him what he should say, and so prosper him in his message, that his slowness of speech should be no hindrance to him, but that he should with comfort to his people, and terror to their enemies, dispatch the business which God had imposed upon him.

Thus was Moses comforted, hearing that his brother Aaron, from whom he had been absent now forty years, was still living and well; and withal encouraged by knowing that he should have him joined with him in commission, of whose fidelity he could make no question, and whom he knew of good abilities for the delivering of their message to Pharaoh.

That is, thou shalt as from God, and in God's stead, make known to him what he shall say unto Pharaoh.

Moses did not ask his father in law leave to go into Egypt, as questioning whether he should obey God's command in going, unless he would give him leave; but only as judging it fit that he should acquaint his father in law with his purpose, and crave his approbation, and not go rudely away with his daughter and her children without giving him any notice beforehand of it, espe • ially considering that he had no cause at all to suspect either the wisdom or courtesy of his father in giving him liberty. Moses therefore was not herein to be blamed; rather his modesty and humility herein discovered was worthy admiration, who after so glorious a Vision was no way puffed up with it, but carried himself in such an humble and lowly manner towards his father in law. As for his alleging no other reason to Jethro for his returning into Egypt, but only his desire to visit and see his brethren, Let me go I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive, therein also his modesty was discovered, in that he could forbear to tell his father in law of the glorious vision he had seen, and the honorable employment which God had put upon him; and likewise his wisdom in managing this business: for doubtelesse he did purposely conceal this, that hewas sent to fetch the Israelites out of Egypt, both because he judged it not fit to impart this secret to Jethro, who was not of the stock of Israel though a godly man, before he acquainted the Israelites themselves with it; and likewise especially lest the difficulty and danger of the work should make his father in law unwilling to let him go.

To wit, either before he had asked his fathers leave, or after that. The other appearing of God to Moses was in Horeb, this in Midian; but whether this his appearing to Moses in Midian were before he asked leave to go or after, we cannot certainly conclude: if it were after that, then either Moses, even after leave obtained from Jethro, yet hastened not his journey as was fitting, and therefore by this second apparition God quickened him again; or else he took it that in the first vision in the burning bush, God had only called him to the work of going into Egypt for the deliverance of the Israelites, but had not expressly told him the time when he should go, and so he waited till now that in this second vision in the land of Midian God again appeared to him, and commanded him immediately to go thither, adding this encouragement to what he had said before, that all the men were dead which sought his life. And doubtless all the time of his sojourning with his father in law in Midian, he thought of what God had formerly revealed to him in Egypt, concerning the Lord's employing him in that service; only he waited to see when God would call him thereto: and that happily might be the reason why in so many years he did not send to know in what condition his brethren were in Egypt, because he was resolved wholly to cast himself herein upon the providence of God, and to do nothing without direction from him.

Hereby it appears that Moses either carried his wife and his children into Egypt, or at least that he was upon his journey intending to carry them with him thither: Indeed, as evident it is, when Moses went with the Israelites out of Egypt, his wife and children were with his father in law in Midian: for Exod. 18. 5. it is said▪ that Jethro his father in law met him in the wilderness when he encamped at the mount of God, and brought his wife and his sons thither to him. It seems therefore that either when he was upon the way going thither, he sent them back again to Jethro (perhaps upon the occasion of the following story of the circumcising of his son) or at least that when he was in Egypt, finding some inconvenience in their being there, he took order to return them to the safe custody of his father in law, that himself might the more freely and wholly intend the business he had undertaken.

It was doubtless the same rod or shepherds crook which Moses used at other times to carry in his hand, and which he had in his hand when God spake to him out of the burning bush; only it is here called the rod of God, because it was that wherewith God had appointed that Moses should work so many glorious miracles, and so to intimate that it was merely of God and not of any power in Moses or in the rod that so many strange things were done by it.

See ch • p. 7. 13.

Many several reasons may be given why the Israelites might be called God's first-born son, to wit, 1. to intimate how dear they were to God, even as men's first-born children are usually to them; 2. in regard of their preeminence and dignity above all other Nations that were at that time upon the face of the earth; 3. with respect to the Gentiles, that were afterwards to become the people of God, and to be received into the covenant of being God's sons and daughters, the Israelites being first admitted to this peculiar privilege of being God's people; so that those of the Gentiles that were afterwards received to this dignity were but as Israel's younger brothers; 4. because the root of primogeniture rested in them, in that he was to be born of this people who was to be the first-born among many brethren, Rom. 8. 29. But the chief reason, and that which I conceive was principally intended in this place is, because God had chosen the Israelites to be his peculiar people, and heirs, as his first-born, of the land of Canaan, the type of the heavenly inheritance, wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias: for if we mark it, this is alleged as the ground why Pharaoh was bound to let the Israelites go. Now their being received into a covenant of adoption did not infer any necessity of being freed from Pharaohs service; but God's choosing them to be his first-born people that were to inherit Canaan, and there to live under his government, could not stand with their continuance under the tyranny of Pharaoh: and therefore upon this ground Pharaoh is required to dismiss the Israelites, Israel is my son even my first-born; and I say unto thee, Let my son go that he may serve me, &c.

How the Lord endangered the life of Moses, whether by sickness, or rather by appearing with a sword drawn in his hand, it is not expressed: it is therefore sufficient for us to know, that Moses was in danger to be killed by the hand of the Lord, and that the cause was at the same time by the Lord himself revealed to him; for though this be not expressed yet it is clearly enough implied: for why else should his wife so readily circumcise her son, had it not been told them that their neglecting hitherto to circumcise that their son was the cause of Moses danger. And this the Lord did not till now that he was upon his way going into Egypt, partly for the trial of his faith, to see whether upon this occasion he would turn his back upon that great service to which God had called him; and partly because there was now a necessity of doing it, there being a manifest incongruity in it, that he should undertake to be as a judge and governor of God's circumcised people, himself neglecting this badge of the covenant in his own child.

To wit, Eliezer, her youngest son: whence it seems probable (especially if we observe how his wife at this time carries herself) that Moses had hitherto neglected the circumcising of this his youngest son, because she was so highly displeafed at the circumcising of the first.

CHAP. V.

They went to Pharaoh, and with them some good number of the Israelites: verse. 4. Wherefore do you Moses and Aaron let the people from their works? g • t you unto your burdens.

Herein Moses and Aaron do not only discover to Pharaoh, that it stood them upon to do what in them lay that they might obey God in this which he required of them, even to prevent the judgment which otherwise they might well fear he would bring upon them; but withal likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgments upon him, and his people, if he should refuse to let them go, as God had commanded him.

The taskmasters were doubtless Egyptians, appointed to require and receive from the Israelites the work, which for the kings service they were enjoined to do; but their officers, here mentioned with them, were Israelites, appointed to have the oversight of their brethren in their labor, and to see that everyone did the task that was set them as is evident, verse. 14. And the officers of the children of Israel, which Pharaohs taskmasters had set over them were beaten,