Commentary on the Old Testament Volume 1

CHAP. XLIII.

THe corn, which Jacob's sons had brought out of Egypt being spent, he calleth upon them to go and fetch more. If it were all spent, which they [Quest.] brought, how could he and his family, wherein were so many, live, till they should return again? yea, how could that which they had brought, being but nine of them suffice for that numerous family so long: for two years of the famine were now ended, and if we shall measure Jacob's company by Abraham's, who had 318 men, a great quantity more would not have sufficed? Calvin answereth, that they lived for the most part upon other things, of which they were not destitute, as appeareth by the present hereafter sent unto Joseph, verse. 11. They used wheat then, but as a dainty, most sparingly at sometimes, and the servants ate little thereof. Some think, that Jacob had now put away his servants and sold them, as not being able to keep them in the famine, but there is no ground for this in the History.

Joseph's brethren being urged by their father to return into Egypt, Judah saith, That unless he would send Benjamin with them, they would not go, and when he had pressed him to it; and undertaken to bring Benjamin back again unto him, he at length consenteth, counseling them to take a present with them for Joseph, and double money; and so he prayeth God, that they might find favor before him, and bring back both their brethren. Here Jacob was come into the lowest ebb of misery, either he must want food and die, or want his sons who were as dear as his life unto him, this was certainly a grievous temptation, and with so great temptations God doth often exercise [Note.] his, that we may not think strange of them, if they befall us.

Reuben had before offered his two sons to be killed, if he brought not Benjamin back again, if so be his father would commit him to his fidelity: but he hearkeneth not to him, but to Judah making an offer of security he yieldeth. Reuben, as Expositors commonly note, had made a foolish offer, but Judah more discreetly offereth to be counted guilty, and to bear the anger of his father, if he brought him not back again. But it was the present necessity that made Judah his undertaking more prevalent, they being now pinched with want, and so it being come to that pass, that either Benjamin and they all must die with famine, or else his father must adventure to send him away. Thus Ferus, and thus also Philo saith, that Jacob reasoned with himself. But Theodoret yieldeth this as a reason, because Reuben was not so acceptable to his father, as Judah, since his going up into his fathers bed mentioned before, Ch. 35. 22. And touching his good deserts in laboring to save Joseph he knew not that. For the present which he willeth them to take, A little balm, honey, spices and myrrh, nuts and almonds: the words, Take of the best fruits of the land, are, de laude terrae. Touching the particulars for balm, some read resina, theriaca, or terebinthina, for honey, storax, or wax, for spices, mastice, castanea, aut gutta myrrhae, and for myrrh-pinea see somewhat of some of these, c. 37. 25. Touching the double money which he willed them to take, the words are: Take double money in your hand, and the money brought back in your sacks mouth, &c. He would have them to take twice so much money as before to buy corn, because the famine being now greater, he supposed the price to be risen, and the money of restitution besides, so Musculus. Touching the clause added by Jacob in concluding his speech, If I be bereaved of my children, I am bereaved: It may seem strange, that having prayed immediately before, he should conclude thus despairingly; the words are sicut orbatus fui, orbatus sum, that is, as Vatablus hath it, as I have been deprived of Joseph and Simeon, so my mind giveth me that I shall be deprived of Benjamin, where was his faith with which he prayed now? To this Calvin answereth, that he added these words to stimulate his sons, that they might have the more care of Benjamin, and not as distrusting God's mercy. Jacob's sons being thus dismissed by their father, come again into Egypt, and Joseph seeing Benjamin with them, biddeth his servant to bring them into the house, saying, that they should dine with him. His affection was moved so soon as he saw his brother Benjamin, and therefore he beginneth now to be more kind, but yet in such a manner without questioning with them at this time, as that they were filled still with more fear, as appeareth, v. 18. He was this morning, doubtless, about some affairs concerning the Common-wealth, and not at his own house, when his brethren came before him; and therefore as having yet no leisure, he committeth them to his servant to be brought to his house, and to be stayed there till dinner-time, which was about noon, for the former part of the day is by all sober men spent about their affairs, and then they go to eating and drinking, and in some places not till the evening, that they may do what they have to do in sobriety all the day long.

Josephs servant therefore brought them to his house, and when they were come thither, they feared, imagining, that evil was intended towards them, because they carried back their money. Wherefore they offer him that money again, discovering what had happened. But he telleth them that he had their money, and that God had given them that money. So he gave them water to wash their feet, and their asses provender, and they made ready their present against the coming home of Joseph. In speaking of their fear, v. 18. Moses saith, that they spake amongst themselves, We are brought in, that he may find occasion against us, and take us for bond-men, and our asses: In the Hebrew it is 〈 in non-Latin alphabet 〉 to roll himself upon us: that is, after the manner of a Tyrant by right or wrong to invent something against us, as the word signifieth. They speak not of any danger of being hanged for the pretended theft, for men were not put to death therefore in those days, but taken for servants, unless they could make good restitution.

The words wherein Joseph's Steward answered them, are, Peace be unto you, fear not, your God, and the God of your father hath given you treasure into yousacks. Peace be unto you, is as much as if he had said, there is no cause why ye should fear, wherefore be of a secure and pacified mind. He knew his Masters mind, and therefore comforteth them in this manner; and although he were an Heathen, he speaketh godlily of their God and the God of their father, which is a marvel in that Country, where they had so many gods, and were so full of superstition, but it is to be supposed, that his Master Joseph had instructed him in some knowledge of the true God, although he could not work any public reformation of religion, yet doing his endeavor to reform his own family. Note here, that when they feared, all cause of [Note.] fear is taken away, but when before they came without all fear, they were greatly afflicted, and so it shall be with us, in fearing standeth our greatest safety. If it shall seem, saith Saint Augustine, that the Steward lied in saying thus, he answereth, another thing was hereby signified, the silver of God's Word, Psal. 12. which is given, and yet not diminished. But it may better be answered, he received it, although it were again restored, God moving Joseph's heart so to do. Whereas he giveth them water to wash their feet, it was done accordiug to the custom in those hot parts to cool them, to purge away the sweat, and to ease their weariness. For their hearing, that they should dine with Joseph, it is most likely, that his Steward told them of it.

Then Joseph came home, and they give him their present with all reverence, and he asking of the health of their Father, they make a lowly answer? then seeing Benjamin, he asketh, whether that were he? and blesseth him, and not being able to contain any longer, he goeth into a private room and weepeth, and washing his face, cometh forth again, and causeth them to be set to dinner. When Joseph's Brethren gave him their present, he accepted it, although but small, because he saw, that it came from a good heart desirous to please him; so are our offerings made to God, although we can [Note.] give but little, acceptable to him, if it be •• t a cup of cold water. But as they being before terrefied by Joseph, are moved hereby to seek, if by any means they might please him: so in whom the fear of God is, it will appear by the like careful study always. In everything we see examples of virtue in Joseph, he was innocent in his Fathers house, patient in adversity, faithful in service, chaste in temptation, wise in the opening of secrets, prudent in providing for future times, just in the chastising of his Brethren, and now pious in accepting of them. Then he asketh of their Father, whereat they again humble themselves, terming him his servant, so that what was foretold by dream to Joseph is abundantly verified. In his blessing of Benjamin it was intimated, to which of them his affection was most, but he refreineth to bewray it, because the full time was not yet come, and in like manner, the Lord thinketh thoughts of peace towards his people, as the Prophet saith, but the expected time must come, before that they shall break forth. [Note.]

And they set before Joseph by himself, and before them by themselves, and before the Egyptians by themselves; for the Egyptians way net eat with the Hebrews; for that were an abomination to them.

If it be demanded here, why Joseph feasteth his Brethren? I answer, that [Quest.] it might appear, that he had not hitherto entreated them so hardly out of hatred: for he could not show a greater sign thereof, then by thus enterteining them. Amongst the Romans, saith Valerius Maximus, a feast was used called Caristia, at which none might be present, but Kinsmen, and if any difference had before been between any, it was at that time taken away. But it may be further demanded, why it was abomination to the Egpytians to eat with the Hebrews? To this Musculus and Calvin answer, that this came from [Quest.] their pride, seeing the Hebrews were Shepherds, and in the Egyptians account but a base kind of people. They held it derogatory for so worthy and pure persons, as they were, to eat with every common person. Whereas the servants of God indeed are commanded to separate from inordinate livers, as impure, they for their vain superstition arrogated this unto themselves. But Tremellius and some others better, Because the Hebrews sed upon sheep and Oxen, which the Egyptians worshipped: for Shepherds were not an abomination to the Egyptians, but the killing of these beasts, to which they ascribed some deity, as is plain, Exod. 8. 26. where Moses refuseth to sacrifice in Egypt, for saith he, Shall we sacrifice that which is an abomination to the Egyptians, and they not stone us? and whereas Shepherds are said to have been an abomination unto them, it is in respect of this their killing and eating of sheep: yet Rupertus is also of the former opinion, for he saith, that the Egyptians being proud of their Horses and Chariots, wherein they rode, despised all shepherds, as a base kind of people. But it is one thing to despise, and another to abominate, for this never cometh but from Religion. But why did they not eat with Joseph, was he also an abomination to them? Ans. He sat by himself, as the dignity of his place required, but this is no [Quest.] ted for his Brethren only, with whom they abhorred to eat, and he was also now naturalized, and as one of themselves. In that besides his Brethren he fed others, we may see in what state Joseph lived now in Egypt, and of what hospitality he was, entertaining daily many strangers.

And t ••• sat before him according to their age, at which they admired, that is, because, as if Joseph had known their seniority, so he caused them to be placed, Reuben first, and Benjamin last, when as they were strangers there, and their seniority and juniority, as they thought, must needs be unknown to the Egyptians.

And he took, and sent messes from before him, and Benjamins mess was five times as great as any of theirs, and they drank, and were merry with him. Some join these words with the former, They admired, parts being taken from before him, and the most set before Benjamin, as if this were the thing, which they wondered at. But there is a distinction, which maketh it plain, that they admired at the order, wherein they were placed, as was said before, thus also Chrysostom, Lyranus and Calvin, and then this followeth, as a new sentence. But how could Benjamins mess be five times greater? for if he had 5 dishes toone, or one dish were five times as great, the rest must needs be entertained over-sparingly. But I think, that having a table by himself full of dishes [Quest.] like a King, and his Brethren having a Table well furnished for them, he for good wills sake notwithstanding sent portions of meat to them all, but for one portion sent to any one of them, he sent five to Benjamin. Josephus saith, that Benjamins mess was twice so great, as one of theirs, wherein he cometh short; thus Joseph expresseth his love to his Brother Benjamin, although his purpose was not yet to reveal himself Euseb lib. 9. c. ult. Leah bare 7 children, Rachel but 2. to make himself therefore, and Benjamin equal to all them, he keepeth 2 parts to himself, and sendeth 5 to Benjamin: Lyranus saith, that he did it to try, whether they would envy him therefore. Touching the last words, they are commonly translated, and the Hebrew will bear it, They drank, and were inebriated with him But as Saint Augustine noteth, the Hebrew word is of large extent, signifying, as to be drunken, so to drink to be merry only, without that excess, to drink to satiety. And therefore the same word is transferred to the earth, Psal. 65. 9. Thou hast visited the earth, and inebriated it. Here it is spoken of, as a blessing, and therefore signifieth not inebriating after the manner of a drunkard, for with more humor, then to saciety, the Earth is corrupted. So likewise Jerome, Calvin and others. Here is then no color to justify drunkenness, for it was far from so holy and wise a man, as Joseph was See also this word used in the sense before spoken Ps. 64. and Ps. 36. 8. They shall be inebriated from the plenty of thy house, and again, Ye have eaten, but not been satisfied, ye have drunk, but not been inebriated, that is, plainly not satisfied with drink.

Touching the Allegory of these things; Josephs sitting apart by himself, figureth out Christ's sitting in Heaven from whence he sendeth gifts to the faithful, his Brethren upon earth. All are in one house the Church, Christ by himself having before him the food of immortality and glory, the faithful in the Church by themselves in the way of travellers, having the food of grace and the word, the wicked, howsoever in the Church, having nothing bat temporal things. And as Joseph made Benjamin the least, to exceed most; so the humble have most grace given them. Ambrose, Prosper, and Isidore make Benjamin the figure of Saul, who was of the tribe of Benjamin, who was young, when he was converted, but afterwards had such grace that he labored more then all the rest. The Egyptians were set by themselves, because they had the Hebrews in abomination, which figureth out the supercilious Jews, who contemned the heathen, as unclean, and as Joseph condescended unto them for a time, until that it more plainly appeared, that these were his Brethren: so Christ by his Apostles condescended to the weakness of the Jews, till his being more clearly manifested. For it is a property of the wicked to despise others, the godly contemn none.

CHAP. XLIV.

THe time being now come, that Josephs Brethren should depart, he commandeth their money again to be put in their sacks mouths •• s before, and his silver Cup in the mouth of Benjamins sack. Then he sendeth his Steward after them to challenge them for stealing his cup, wherein he divined, but they being innocent offer him to be put to death, with whom the cup should be found, and all the rest to be Josephs bondmen. The Steward demeth to inflict so sore a punishment upon them, and concludeth, that he only, with whom the cup should be found, should be his servant, and searching findeth it in Benjamins sack, whereupon they rend their clothes, and go all back again. Here is a new device yet further to afflict and perplex the [Quest.] minds of Josephs Brethren: and touching the crime here brought upon them a question is moved, whether Joseph sinned not, seeing he put words into his Stewards mouth, which he knew were not true? Philo writing upon this, saith, that he did so only to try his Brethren, and to find out, how they stood affected to Benjamin. For when he had preferred Benjamin at his feast before them all, making his mess much greater then any of theirs, he had his eyes upon them, to see whether they envied him or not therefore, and finding that they rather joyed in his honor, he thought good to make yet one trial more, hereby to find out, what their care and solicitude would be for him. And then being assured, that no discord now reigned in his Fathers family, he reasoned within himself, that the thing done by them against himself happened not so much by their perfidy, as by the providence of God foreseeing that, which was to come, as well as seeing that which is present. Thus also Theodoret. Joseph did this to try, whether his Brethren would from their heart and earnestly defend Benjamin or no. For when he perceived that they stood for him, and offered to suffer in his stead, the person of a Prince being laid aside, he put a brotherly countenance upon him, and spake comfortably to them. It was no lie therefore in Joseph, or which was spoken further of his Cup, wherein he used to divine, and knew ye not, that such a man, as I, can divine? verse 15. seeing these things were not spoken seriously, as lies be, but partly in jest, and partly for exploration, according to that liberty, which a Magistrate hath to find out the truth. Calvin justifieth Joseph also herein, but adviseth not to make this a ground to turn to crooked and deceitful crafts, or to use over-much austerity, except we be altogether free from hatred and malice, and if so, charity will dictate unto us, how far we may proceed. That, whereby he justifieth Joseph, is, that he was haply guided by the peculiar motion of the Spirit. And although it may be said, charity is not suspicious, yet forsomuch as they had so cruelly handled him before, it is excusable in him that he handled them so hardly, not ceasing to deal in such a rigid manner with them, till that he had thoroughly proved the alteration of their minds, as Saint Augustine thinketh, that there is some great mystery in this History about the Cup, but determineth not what. And he saith, that Joseph in putting them to all this trouble aimed at the increase of their joy afterwards, when he should reveal himself unto them, unto which that which they suffered was not comparable, when they knew their Brother, whom they thought to have been destroyed. But what if Josephs Brethren being thus tried had left Benjamin to be a bond-man unto him, according to the condition? In this case, we may easily [Quest.] guess, saith Calvin, that he would have rejected them, and retained Benjamin, using yet more severity against them, as most perfidious, but then Jacob and the Church of God should all have been hazarded, as being in that family, so that this course was full of danger, but that God guided it to the best. There were two good issues of it. 1 The pacification of Josephs mind, when he had by trial found out the integrity of his Brethren. 2 An extenuation of their former infamy amongst posterity for their most hard usage of Joseph: So Calvin; and as Joseph was towards his Brethren, saith Ferus, so God afflicteth his, not to destroy them, but to try them, whether they truly fear him or no. He doth all for our good. Jer. 29. I think not, saith he, the thoughts of affliction, bone of peace.

Touching the silver Cup here spoken of, for Cup the Septuagint have Condy, whereupon Jerome saith, that for Sack in Hebrew is a word signifying peronem, vel follem, and for Condy, which word also the Septuagint use, Esa. 51. Aquila hath Scyphus, and Symmachus Phiala. The Hebrew word, as Oleaster noteth, is 〈 in non-Latin alphabet 〉 Geba, of Gaba, clevare, so that the word properly signifieth a Cup elevated after the manner of an hill. It may seem strange, that Joseph being so great a man should not have a golden Cup for his chief Cup rather then one of silver. But it is answered by Calvin, either that those times were not so much addicted to sumptuous splendor, or that it might be a Cup for the graving & work about it more sumptuous then Gold; or lastly, that Joseph moderates himself to avoid envy. Now there could not be a greater disgrace put upon a man, then to have the stealing of a Princes Cup laid to his charge. One Droxippus of Athens being charged, though falsely for stealing Alexanders Cup, whereupon all men's eyes were drawn towards him, as a Thief; not being able to bear the calumny, goeth from the Feast, and Letters being first written, which should be given to the King, he cut his own throat.

Touching Josephs divining in his Cup, the word used is augurari, signifying properly to divine by beholding the flying of Birds, and thus they which used to divine amongst the Romans, were called Augures, ab a vibus, and were had in great honor amongst them, as long as they lived. But it is also used for divining or prying into secret things any way, or guessing at that which is to come, so Pliny of the Histories of Tacitus saith, Auguror, (nec me fallit augurium,) Historias tuas immortales futuras. But the words, wherein he useth to divine) are diversely rendered; some, as Vatablus hath it; understand them, as if he had said, Is not this the Cup about which he hath consulted with the Diviners, to know who hath stolen it away? Ibn-Ezra, By this Cup he hath tried you, whether ye be thieves or no. Others, He thinketh the loss of his Cup to be unto him malum omen & augurium. The Chaldee Paraphrast, He inquireth most diligently of the South sayers for it. But the most genuine sense of the words, as Calvin hath it, is, that he used this Cup in his augurations, for he feigned to them, that he as other chief men in Egypt, was an Augur. But how the Augures there used to divine in Cups, neither Herodotus, nor Diodorus, nor any other hath shown. Only Pliny saith, that there were divers kinds of magic, divining by Water, the Spheres, the Air, the Stars, Lights, Basens, Hatchets, &c. and by conference with the inferi and with shadows appearing, but these, he saith, belong rather to witchcraft, then to Magic. And Julius Sirenius saith, that the Chaldees, and Egyptians were wont to fill a Basen with water, and thereinto to put bars of silver and precious stones marked with certain Characters, and then certain words being pronounced, whereby the Devil was called forth, he with an hissing made answer out of the water to those things that were inquired about. And as they did with a Basen, so they did with other bright and polished things, wherein the Image of that which was sought, was framed by the Devil, appearing to the inquirer, and this kind of divination was used by Julian the Apostate. And it is to be thought, that the Egyptians used Cups also, by them to divine in like manner, whereunto Joseph in saying thus alluded, not that he used such devilish arts also indeed, but to make it the more probable, that no fraud was used, but that by his divining skill he found out their theft to their greater terror. But how could Joseph pretend skill in such divining without sin? [Quest.] To this Calvin answereth, that he did greatly sin in feigning this. At the first being called to interpret Pharaohs dreams, he ascribed all to God, but the people of Egypt seeing him to be so skillful in revealing secrets, held that he did it by art Magic, as others that were skillful in this kind did: and what they erroneously conceived of him, he is now content to confirm, making a boast of this to his brethren that he was an Augur, and thus impiously profaning the gift of God's Spirit. And all this followed upon his feigning himself to be one of the Egyptians, many lies being by this means involved together. Whereupon he noteth, that when a man is gone once [Note.] from the right way, he shall be subject still to wander more and more, that we may not in anything take liberty contrary to God's allowance. Amongst other Writers, I find none that charge Joseph with sin for this, and for saying afterwards to his brethren, Knew ye not, that such a man as I, could divine? But only Tostatus, who saith that this was a lie, but officious, and so venial, and not pernicious, because it was spoken by him as a Magistrate in way of examination to try out the truth: and Cajetan, who saith that it was a lie only materialiter, not formaliter, with an intention finally to deceive, for he meant by and by to disclose himself unto them, and therefore was not pernicious but venial. Thus he, in speaking upon these words used by the Steward: but speaking upon those, v. 15. he defendeth him altogether as free from lying, both because he doth not affirm himself particularly to be an Augur, but that amongst such, as he was there was auguration, and also because divining may be taken in a good sense, as coming by the gift of God, which gift all knew, was bestowed upon him. Saint Augustine defendeth him as speaking not seriously, but in jest, and so doth the Author of the Scholastical history, and Thomas Aquinas. Theodoret defendeth him, as Cajetan, going from the vulgar Latin, which is, Know ye not that there is not any like to me in the skill of auguration? because in the Hebrew it is not so said, but, that such a man as I can divine: So that he affirmeth not this particularly of himself. Rupertus saith, that Joseph took upon him the skill of prophesying or divining truly, not by Magic art, for that was abominable, but by the gift of God, for he did all things here after the manner of a Prophet. He shut up his brethren three days in prison to prefigure their servitude in Egypt three generations, after which, viz. in the fourth they should come out: then he sent them away laden with the goods of Egypt, and with money, and here with a cup of silver, prefiguring their going out of Egypt with the treasures of the Egyptians. Lastly, he roughly sendeth after them to bring them back to servitude, but it was to their exceeding great joy, when he revealed himself unto them, prefiguring Pharaohs going out after them to fetch them back, but this his violent going out turned unto them into matter of rejoicing, when they were freed from all further danger by him, and brake out into, Cantemus Domino, glorious enim magnificatus est. Joannes Galensis defendeth Joseph, because he spake not affirmatively, but interrogatively. Ferus saith, that he lied not, because he did not intend to deceive, but saith he, we shall not labor much in excusing him, because he was a man. For mine own part, although I think there is little force for defending Joseph, either in that he spake only in general of such men, as himself was, or interrogatively; for this being admitted, yet what shall be said to the words put into his Stewards mouth, whereby he is affirmed to be a diviner by a cup? Yet I dare not tax so holy a man, as sinning in this passage, because all was done, as was said before, by way of exploration, he feigning himself such but for a moment, not meaning to have done with his brethren, until such time, as he had disclosed the truth unto them, viz. that he was no Egyptian, wicked diviner, but the true servant of God, Joseph; and had devised these things only for the augmenting of their present trouble, and to make them the more thoroughly penitent, that their joy which was now to succeed upon his revealing of himself, might be the greater and more perfect. And as Augustine and Rupertus have it, I cannot but think, that some mystery lay hid in these passages, which Rupertus hath also opened. Isidore prosecuting his allegory to Saul, from that which was done to Benjamin, saith, that the silver cup being found in his sack figured out the treasure of divine learning that was in Saul, as touching the Law, but he being not yet converted, it was as a light hidden under a bushel, a rich cup in a sack shut up, this Ananias being sent unto him opened, and so the treasure shined, the Gospel being openly preached by him.

Josephs brethren being charged with theft deny it not, but Judah for them all saith, God hath found out the iniquity of thy servants. Ferus from the example of Josephs brethren observeth, by what degrees we should proceed when we have sinned. 1 Rent our hearts, as they did their garments. 2 Return by repentance. 3 Come to Christ and fall down before him, as they did before Joseph. 4 Not excuse or deny, but confess ourselves to be sinners. But why [Quest.] did they confess thus, when they were innocent? Some think, that they meant that iniquity against Joseph: but this is rejected by Calvin, of which yet I see no reason. They do not indeed seek to clear themselves from the imputation about the cup: for they thought it vain so to do, considering the evidence of the thing in appearance, but they knew, as they had said before, that there was another great iniquity latent in them, viz. their unnatural dealing against Joseph, for which God in his just judgment had brought this upon them, that they must now suffer for a crime, of which they were not guilty. They had put Joseph in fear of death, and sold him for a bond-man, and now they are in danger of the one or the other. Whereas Judah and not any other speaketh, it was because he had undertaken for Benjamin, yet Calvin saith, that it was because he was of most authority, as being appointed to the primogeniture, but that appointing was not, till many years after, Jacob being at the point of death. Joseph having heard Judah, saith, that he would have Benjamin only to be his servant; then Judah maketh a long oration unto him to incline him to mercy, in respect of his sorrowful aged father, offering to be his bond-man instead of Benjamin. In which oration he repeateth all the former passages, but in a little different manner, as he could in that disturbance of his mind utter them, having doubtless none intention to vary therefrom, especially before a Prince, that knew all that was past, as well as himself.

CHAP. XLV.

WHen Joseph saw the piety of his brethren towards their father, and had heard him so often mentioned with his love to Benjamin, and saw him his dear brother stand so pensive and sad before him, he could no longer refreine, but he must even now, all strangeness being laid aside, manifest himself and his affections to them. Wherefore he commandeth all men to depart the room, which they did, and none being now left there, he told them that he was Joseph. If it be demanded, why he would not declare himself, the Egyptians being present? Philo answereth, that lest some shame should happen to his brethren for the old injury, he would have none of the Egyptians present at his first manifestation. So likewise Calvin, who saith, He did not thus put all men forth, because he was ashamed of his brethren, for he let Pharaoh immediately to know of them, but because he would not put them to open shame for the detestable fact which they had done against him; and herein his great clemency appeared, that he would have this buried in oblivion. And hereby it appeareth, that in all the former passages, there was no malice or cruelty in his mind, but that he forced himself contrary to his natural affection, to make show of that strangeness. Ferus addeth, that he put all men forth, that they might have the more liberty of rejoicing together.

When Joseph had told them that he was Joseph, they were so afraid, that they could not answer him. It is a property of great fear, as Thomas Aquinas noteth, out of an apprehension of deadly imminent danger, against which a man is too weak to make resistance, to contract the heat and the spirits, whereupon followeth inability to speak. It is not so, saith Aristotle, with those that grieve, for they hold their spirits, which by and by breaking out, are sent forth with a loud cry; but in those that fear, the heat goeth down low, which should move the spirits, from whence the voice cometh, which is the cause that they cannot speak. But why did Josephs brethren fear so much? [Quest.] Answ. They had a guilty conscience, telling them that they were worthy of death, and they saw his power to be such, as that he could put them to death, wherefore they feared now, that they should suffer for all their wickedness against Joseph. So that we may see what a terrible thing it is to stand guilty of sin, although most secretly committed, when the Lord cometh to judgment. If they had had a pure conscience, nothing could have been more joyful to them then to have seen Joseph; and in like manner, if we keep a pure conscience, to see Christ coming in glory at the last day, will be most [Note.] joyous, but otherwise dreadful, even to the taking away of all speech, to plead for ourselves, as Matth. 22. Joseph seeing his brethren so stricken, biddeth them to come to him, remembering their selling of him into Egypt, whereby they might be the more assured, that it was he, seeing this was a secret to all others. Fraternall affection transporteth him; so, that neglecting his present dignity, he inviteth them poor shepherds to his embraces, not regarding what the Princes of Egypt would say thereof.

Then he telleth them, that not they, but God sent him thither to preserve their lives, because he saw them ready to be over-whelmed with despair. And in like manner, when we see any man truly & seriously humbled and confounded in himself for his sins, we should provide by speaking comfort to him, [Note.] that he be not altogether driven to despair. Whilest he is unaffected, greater severity is to be used; but when he is cast down and trembleth, rigor must have an end, and comfort must be spoken, as, 2 Cor. 2. 8. Five years yet remain wherein there shall neither be earing-time nor harvest, that, is as Calvin hath it, the earing should be unhappy, & the harvest very slender, so that the speech is hyperbolical. But by that which followeth, it should seem rather to be properly spoken, forsomuch as their seed should be but cast away in those years, they spared committing any to the ground. But now the time of famine being at an end, Joseph giveth seed unto them, Chap. 47. 23.

God hath sent me before you, to preserve you a posterity in the earth.

This Calvin readeth, • t ponerem vobis reliquias in terra, and this reading being word for word according to the Hebrew, is mentioned by Augustine, who scanning upon it, saith, that a mystical significatiō is here to be looked into, for neither any of them, nor of their posterity had perished by the famine, that the remnant should now be spoken of, but this was verified, when Christ was delivered by the Jews into the hands of the Gentiles, as Joseph by his brethren, and so a remnant only of them was saved, according to the election of grace. And when the fullness of the Gentiles shall come in, all Israel which are but reliquia Israelis, many generations having before been hardened to perdition, shall be saved also. But Tremellius observeth better, that this is spoken per Hypallagen, as if he had said, that I might preserve your posterity; and Vatablus that it is an Hebraism, meaning that by me your children might be preserved to be a remaining posterity unto you, but Calvin saith, rather, that I might preserve you alive.

Now therefore ye sent me not hither, but God, that I might be a father to Pharaoh, &c.

What he had said twice before, he repeateth here again, God sent me hither: Hence Calvin and Musculus observe, that God doth not only permit evil to be done by wicked men, but is an agent therein, although for a divers end, viz. for some great good, whereas they do it out of malice. He doth not, saith Musculus, teach rightly, who teacheth only, that God foreknew and permitted that fact of Joseph's brethren, directing it to a good end, for he hath foreordained it, and by a secret instinct directed their minds to do so, providing, that they could do no otherwise. And Calvin saith, that God is over all the motions of men's minds, guiding them by a secret bridle, whither he willeth, and yet he doth this so distinctly, that no vice cleaveth to his providence, and his decrees have no affinity with men's vices. All the fault is in them only, & none in God, which is indeed a secret reason of doing, and above all human sense. What is to be held touching this, I have shown upon Rom. 9. and therefore will say no more here, but refer my Reader thither.

That I might be a father to Pharaoh, this he spake not for ostentation, but to show, in what reckoning he was with Pharaoh, who reverenced him for providence and wisdom as a father, a plain argument, that this was brought about by the special hand of God. It cannot hence be justly gathered, as it is by some, that Pharaoh was very young, and therefore had Joseph thus in the place of a father to do all things by his counsel, but seeing with how extraordinary great wisdom God had endued him, whether he were young or old, he thought he should by advancing him thus, provide for the best good and safety of his Kingdom. In Homer we read in like manner of Ulysses, taken by Agamemnon, Phoenix by Achilles, and Zopyhus was such to Darius, Lysias to Epaminondas, and Plato to Dion, Aristotle to Alexander, and Zeno to Antigonus, and Seneca to Nero.

Then Joseph bade them without delay, to bring his father down into Egypt, saying, that he and they and all that they had should dwell near him in the land of Goshen, and be sustained there. The Septuagint have it in Goshen of Arabia, but Goshen is not in Arabia, but in Egypt, between Tanais and Heliopolis near to Nile, having on the other side, though somewhat more remote, the red Sea; in the time of Jerome it was called Thebais. Thus Musculus, and Jerome upon Gen. 46. 29. saith, that the Septuagint read it, the city of nobles, in urbe Heroum in terra Ramesse, differing from the Hebrew, wherein there is nothing, but Gessen, and he saith, that some Jews hold Goshen to have been that, which was then called Thebais.

And Joseph fell upon Benjamins neck, and wept. Having comforted them hitherto with words, now he proceedeth to embraces and kisses, showing the great love and affection which he bare towards them, all remembrance of former unkindness in anger being done away: but first he embraceth Benjamin, as being his mothers son, most innocent of them all, and yet in greatest danger.

Then the news of Joseph's brethren came to the Court, where Pharaoh and his servants were well pleased with it. This is set down, saith Calvin, out of order, for Pharaoh doubtless heard of it, before that Joseph had appointed Goshen for the place of their habitation, for otherwise he would not have presumed so far. But forsomuch as Pharaoh had made him Lord over all Egypt, I cannot see, why he should for bear appointing them a place, till he had particular order from Pharaoh: and if by Pharaohs direction he had appointed them this place, there would have been no need to have put such words into their mouths, to say unto Pharaoh, that he might grant them Goshen to dwell in, as are recorded, Ch. 46. 34. whereupon also Calvin noteth, that upon Pharaohs general grant, that they should enjoy the best of the land, v. 18. he wisely directed them to speak so, as that Pharaoh might be induced to appoint Goshen in particular unto them. I think therefore rather that this happened in that order, wherein it is placed. First, Joseph proffered this kindness to his father and brethren, and then to approve that what he did was well pleasing to Pharaoh; it is shown, that the news of it coming to him, he seconded and amplified the offer, thus confirming what he had said, that God had made him a father to Pharaoh. In that all Pharaohs servants also were well pleased, it appeareth, that Joseph, since his advancement had carried himself well, not giving offense to any, but being beneficial to all in this term of nine years. And the cause of their joy, as we may suppose, was for that so much good had come to that whole kingdom by Joseph alone; they thought that if more such wise and holy men so greatly favored of God should come to dwell amongst them, it would still be the better for their state, and Joseph would be the more settled, and not once think of removing, and because they entirely loved Joseph, as their Savior, his joy at his meeting with his Brethren could not but be a joy to them all.

Then Pharaoh bade Joseph to invite his father and brethren to come and dwell there, promising them the good of the land. In the vulgar Latin it is, Dabo vobis omnia bona Egypti, whereupon some have held this to be prophetically spoken of the goods of Egypt, which they should afterwards carry away at their going out of Egypt under Moses, although Pharaoh understood not thus much, but spake prophetically, as Caiaphas did afterwards Joh. 11. 50. But this is far fetched by the good of the land, he meaneth food of the best, and not any other wealth, and by the fat of the land, which he addeth, a fruitful place to dwell in, and so far forth as might suffice to furnish their houses, he offereth also other goods, so that they should not need to regard the bringing of their household-stuff. And he biddeth Joseph that they should take Waggons out of Egypt to bring their little ones, which are allowed for the more expedition in their journey, that they might have no let in the way.

According to Pharaohs allowance Joseph furnisheth his brethren with Waggons, and with food for the way. The word translated food is 〈 in non-Latin alphabet 〉 , and as Jerome saith, is used, Psal. 131. and translated by some 〈 in non-Latin alphabet 〉 , signifying a widow, but by some 〈 in non-Latin alphabet 〉 , which though it signifieth more properly venationem, then fruges terrae, yet by the Egyptians it is used for far, and now is corruptly called by them Athera. It is commonly rendered Cibaria, but this food most probably was corn, which Egypt only then yielded, but for other food it was not so altogether wanting in other Countries about.

Then Joseph gave to everyone of them change of garments, and to Benjamin 300 pieces of silver, and 5 changes of garments, In the vulgar Latin it is for change of garments binas stolas, but the plain meaning is, that he gave to each of them a suit of finer and costlyer apparel to be worn at festival times, which is implied in the word change being opposed unto garments for their daily wearing. He fulfilled indeed, as Ferus noteth, that which is commanded, Rom. 12 Be not overcome of evil, but overcome evil with good. For they had sitten down to eat, leaving him without food in a pit, but he feasted them with himself, they spake harshly to him, but he most kindly to them, and they took his party-coloured garment from him, but he gave change of garments to them. For the gift given to Benjamin beyond all the rest, it was so done, because he was dearest to him, as coming of the same mother, and most innocent. But it may seem strange that he should now give them gifts, when as they should not stay, but immediately return into Egypt again. This was done, that hereby it might appear to be true, which they should relate touching his glory in Egypt, and by the sight hereof his father and the wives of his brethren be the rather allured to come down.

So he dismissed them, giving them warning not to fall out in the way; & sending moreover ten asses laden with the best things of Egypt, and ten she-asses laden with corn, &c. to his father. That his respect to his father might the more appear, as he had been bountiful to Benjamin, so he sent liberal gifts unto him. But why doth he thus charge them not to fall out by the way? Vatablus [Quest.] saith, that some render it, ne expavescatis, as if he had said, Vex not your selves anymore with needless fear, seeing I am pacified towards you. And the word used 〈 in non-Latin alphabet 〉 indeed signifieth either to fear or to tumultuate, and to be contentious, but he preferreth this last, expounding it, as meant that he would not have them to lay the fault of his selling into Egypt one upon another, whereby quarrels might arise amongst them. Thus also Calvin & Musculus & others. And Chrysostom more particularly saith, that he gave them this charge, because he had heard them reasoning about it in his presence, when Reuben said, Did not I say that ye should not sin against the child, and yet ye would not hearken unto me? and therefore fearing much more, that they would contend about it upon the way, he said (Fall not out) that is, consider, that I have taken revenge upon none of you, but freely forgiven you, and lovingly embraced you, and therefore make no words amongst yourselves about me, but by mutual love and good will embrace one another. Thus also Rupertus; Strive not by laying the fault one upon another to seem more just and innocent one then another. But Tho. Anglicus saith, that Joseph knew, that the heating of their bodies, & the trouble of their journey might distemper them, and because they travelled many together, when they should have much liberty of talk, it was probable that words of strife would arise, and therefore he gave them this charge: but I rest in the former exposition.

Then they arose and came to their Father, telling him, that Joseph yet lived, and was Lord of all the Land of Egypt, but his heart fainted, when he heard this, and he believed them not. Munster saith, that the Hebrews have a fable, that Sera the Daughter of Asher first told her Grand-Father Jacob, that Joseph was yet alive, for which cause she never died, but was translated alive into Paradise. But to let such fables pass, Jacob hearing this news was at the first between hope and fear, as it were in an ecstasy. He had been so long persuaded, that Joseph was dead, that he could not suddenly believe the contrary, especially from them, who had lied to him before, saying that he was torn in pieces by a wild beast. Liars are not believed even when they say true. Then they told Josephs words, and he saw the Waggons brought to [Note.] carry him; and his spirit revived. The Chaldee Paraphrast hath it, The holy Spirit rested upon Jacob: whereupon the Jews have a fable agreeable, that the holy Spirit was not in Jacob after the selling of Joseph, till this time, but that he was all this while destitute of it, and they yield this as a reason, because the spirit departeth from those, that be sad and heavy, as Jacob was all this time, and dwelleth only in the cheerful. But here is nothing else said, but that his natural spirit and heart, which failed him at the first hearing of Joseph, revived, when he saw evident signs of that, which he had heard. Chrysostom rendereth these words, The decrepit old man, and looking upon the ground was re-excitated: and he compareth it unto a Lamp ready to go out, but by the pouring in of Oile revived. Rupertus, Quasi de gravi somno evigilans non credidit, as a man at his first waking out of a deep sleep understandeth not what is told him, but after a while, it being more fully and orderly declared, he understandeth everything, so was it with Jacob, and this is called the reviving of his spirit. Such sudden and unexpected news, have overcome the spirits of some so with joy, that they have been quite extinct. Gellius telleth, that when the news was brought of the slaughter of the Roman Army by Hannibal, a certain aged Mother hearing that her Son was slain, mourned greatly for him, but when within a while after her Son came safe home into the City, she seeing him in the company was oppressed so with unexpected joy, that she presently died. V. 28. Then Jacob said, It is enough, my Son Joseph liveth, I will go down, and see him, before I die. He thought this recompense enough for all his sorrow, to hear now, that Joseph lived, if he might but come to see him, although he lived not long with him, so great was his affection towards him. The longer he had been afflicted with grief for the loss of him, the greater was his joy, when he heard of his safety and honor; thus God holdeth his dear servants under a long time, but they shall be recompensed with more abundance of joy in the end.

For the Allegory of all this, As Joseph, after that he had long dissembled [Note.] himself to be a stranger, was at length moved by the distress of his Brethren, and then revealed himself to their exceeding great joy; so Christ, when the state of man began to grow even desperate, he not being able to help himself, neither could any other help him, after that he had long dissembled his love, became man, and of a great Prince shown himself as a Brother to the exceeding great joy of all the faithful. And as Joseph would not declare himself, but the Egyptians being first put out; so Christ revealed his Incarnation not to all, but to some selected ones, the Shepherds and the Magi. And as Joseph wept, so Christ wept over Jerusalem. And as the news of Joseph and his Brethren went abroad to Pharaohs Court, so the news of Christ's birth came to Herod and to all Jerusalem. But because they rejoiced at it, as Herod did not, I think rather with Isidore, that the joy, which the Gentiles shall have at the conversion of the Jews is hereby set forth, or as Ferus himself afterwards saith, the joy of the Angels at our conversion, as Luc. 15. And as Joseph spake before by an interpreter, but now without; so Christ spake by his Prophets of old, but now becoming man, with his own mouth. And as Joseph spake of his Father, so Christ of Abraham. And as Joseph comforted his Brethren, bidding them to come unto him, being otherwise stricken with great fear in apprehension of his dignity and their own offense; so Christ considered as a Judge cannot but be dreadful to us miserable sinners, but he biddeth us to come unto him, showing himself, as one of us, that we might have confidence. And as Joseph spake nothing of their inhumane dealing with him, so Christ upbraideth not us with our sins, the bruised Reed he doth break, nor quench the smoking Flax. And as his coming into Egypt is referred unto God, so not by wicked men, but by the will of God, Christ suffered death for our sins. For as his Brethren sold him away, that he might not be anymore, so the wicked Jews crucified Christ, that he might not be to draw men after him, but God would thus have Christ more magnified. And as Joseph was sent to save life, so was Christ, being made a Father of God's house, and Lord of all the world. And as Joseph invited his Father and Brethren into Egypt, so Christ will one day bring the Jews to the Gentiles to become one people, the partition Wall being taken away. And as Joseph threateneth death, unless they came down, and if they would come promised the best of the Land; so Christ threateneth death to unbelievers, but promiseth such as believe, that they shall be near unto him, and eat and drink at his Table, and he commandeth that all his glory be told unto us, and that we make haste to come unto him. And as Joseph gave to each of them binas stolas, so Christ giveth to his the robe of innocence here, and of glory hereafter, or glory both of soul and body; but to such as are most innocent, as Benjamin, and yet have suffered much, the highest degree of glory. Lastly, as Joseph gave them warning not to fall out in the way, so Christ doth not only himself forgive us, but would not have us to recount the offenses of others, but forgive and forget them. For the comfort of Jacob upon the hearing of Joseph, such is the comfort of the faithful soul upon the hearing of Christ; and as he believed not at the first, no more did they, to whom it was preached, but seeing his miracles, and when he was risen, they believed not this Joseph to be alive again, till they saw the testimonies of the Prophets. And as Jacob said, it sufficeth, &c. So must we rest satisfied in this, that our Joseph Christ Jesus still liveth, and therefore dispose ourselves to go and see him, before we die, not being content to hear of him only, but aspiring after a more clear knowledge of him; for woe is to him, that goeth not thus unto him to see him before his death. Thus and more amply Ferus.

CHAP. XLVI.

THen Jacob came with all that he had to Beersheba, and sacrificed to the God of his Father Isaac.

Beersheba was the place, where Isaac had sometime dwelt, being from Hebron, from whence he now removed, 16 miles, in which place Isaac had built an Altar before, and been comforted by the Lord appearing unto him, Gen. 26. 24, 25. and it was the furthest City Southward of all the Land of Canaan. Jacob therefore being now to depart out of Canaan cometh to this place, as being in his way to Egypt, as Tostatus saith, and partly to praise God; for Joseph, as Musculus noteth, and partly to crave God's presence with him in his journey, and as Calvin noteth, to declare the constancy of his faith and purpose, whithersoever he went, to cleave to that God, from whom he hoped afterwards to receive Canaan for an inheritance, though now he were constrained by the famine to remove from thence, he offered sacrifices there. And it is most likely, that by this means he sought to consult with God about his remove, that hearing something from him for his warrant, he might proceed with the more comfort and assurance. Ferus therefore joineth together these three reasons of his sacrificing, when he came to a place, the name whereof might put him in mind of this duty of piety, viz. Beersheba. 1 To praise God for Joseph. 2 To crave his presence in his journey. 3 To inquire [Note.] the will of the Lord. And this is a necessary consideration for us all, when we are about to do anything, to consider, whether it be agreeable to God's will, and this Josephus in his History toucheth upon, that Jacob would thus inquire the will of the Lord, because otherwise he thought haply either some mischief might befall him and his in the way, he might die, before he came at Joseph, or his children being taken with the love of Egypt for the fruitfulness thereof, might, after the famine was past, settle there still, as being unwilling to return again to the promised inheritance of Canaan. He is said to offer to the God of his Father Isaac, because God had appeared to Isaac in that place, from whose piety and Religion he meant not to depart, but to persist therein to the end, although he were constrained at this time to go out of the Country, wherein Isaac always lived and died.

And God spake to Jacob in the visions of the night, and said, Jacob, Jacob, &c.

The Lord being sought unto by Jacob with sacrifices and prayers, to animate unto this duty, appeareth unto him to his exceeding great comfort, neither shall any that seek to him, lose their labor. And he appeareth in [Note.] the night, because then he revealed himself but darkly to his servants, in comparison of the revelation now made under the Gospel, and yet we see now but darkly in respect of that clear light of knowledge, which shall be in another world: what were the causes of Jacob's solicitude and sacrificing, whereupon this vision followed, I have already shown out of Josephus, Ferus, Calvin and others, but Rupertus hath yet another reason, viz. that Jacob was not ignorant of the state of his posterity in Egypt by reason of the Revelation, which Abraham had, Gen. 15. that they should serve in a strange Land, and be ill entreated 400 years, and therefore he was greatly afraid to go thither. And haply, because he knew the wickedness of the Egyptians, and superstitions to be great, he feared, that they would thereby, living so long a time amongst them, be much corrupted. The Lord in calling to Jacob doubleth his name, to make him the more attentive to that which he was to say, as being most joyful matter, for his greater comfort, and he nameth him twice, to show how greatly he loved him, and that he familiarly knoweth his by name, and that although he had left him now many years uncomforted with any vision, yet he had not forgotten him, as he promiseth never to forget his, Esa. 49.

I am God, the God of thy Father, fear not to go down to Egypt, for I will make thee a great Nation there. v. 4. I will go down with thee, and make thee surely to come up again, and Joseph shall put his hands upon thine eyes.

First, the Lord comforteth Jacob by telling him that he was the God of his father, which was so spoken, because Jacob sacrificed to the God of his father Isaac, and hereby his love of old to that family was remembered for his greater assurance. Fear not to go down, this showeth that Jacob feared to go into Egypt, as was said before, especially according to Rupertus, with whom also Ferus agreeth upon these words. And the reason why he should not fear, is, that although he should be afflicted in his posterity there, yet he should grow there into a great Nation. That he should become a great Nation was before promised, Chap. 28. 14. but there his increase in the land of Canaan was spoken of, this being concealed till now, of his increasing so greatly in Egypt.

I will go down with thee. He doth not speak of Joseph, that he might rely upon him, for we must not trust in man, how mighty soever he be, but only in the Lord who goeth and is with his servants in all places, and make thee certainly to come up again, that is, in thy posterity, as Calvin, and in some sense in his person, for he was brought being dead thither to be buried, so Ferus. Joseph shall put his hands upon thine eyes, that is, as is generally expounded, he shall close up thine eyes when thou diest. He might fear, saith Ferus, lest Joseph should die before him, and so he might be left in a strange land to many dangers; against this he is by these words comforted. It was a custom of old, that because a man dying, his eyes are open towards heaven, as showing his hope to be there, one nearest a kin to the man dying should close them up; and according to this it is here spoken, so Musculus: of this custom Euripides writeth, saying, that Hecuba the Queen of Troy, being about to die, desired, that her son Polixenus might close up her eyes. And the mother of Euryalus complaineth in Virgil, that she could not come to close up the eyes of her son dying, &c.

Then Jacob departed from Beersheba, and his sons carried him and their wives and little ones in the Waggons, &c. Here no servants are spoken of, whereupon some have thought, that Jacob being oppressed with the famine, had put his servants away: for when all the souls are reckoned, which came with him into Egypt, not one servant is reckoned But the servants may not amiss be thought to have been meant by their goods, as well as other things which they possessed, and for the number of souls which came with him, it was no part of the purpose of Moses to set down any other but such as came out of his loins, his seed, as is expressly said, v. 6. that the wonderful increase of them might appear, when they that came into Egypt are compared with those that went out, and therefore it is no marvel, though no servant be spoken of. Touching all their goods, which they are said here to have carried, although Pharaoh had bidden, that they should not regard their stuff, yet they had rather with pains taking be furnished with their own, then needlessly to be chargeable to others, teaching us by their example to do likewise, to live rather upon our own then upon another man's.

And these are the names of the children of Israel which came into Egypt, Reuben, &c. And the sons of Simeon, Jamuel and Jamin, Ohad, Jachin, and Sohar, and Saul the son of a Canaanitish woman, The sons of Simeon reckoned up again, 1 Chron. 4. 24. are set forth by other names, and there are only five, but here are six, so likewise, Numb. 26. 12. in the first place, their names are these, Nemuel, Iamin, Iarib, Zerah and Saul: in the other, Nemuel, Iamin, Iachin, Zerah, and Saul. So that in the first are only two of the names mentioned by Moses, Jamin and Saul; in this three, Jamin, Jachin and Saul, but the other names are divers; what may be the reason of this? of five only reckoned up for six, a reason may easily be rendered, Ohad one of the six died without issue, so Musculus: but why the names are [Quest.] changed I find none that yield a reason, only one saith, that there were reasons of these changes, Namuel signifieth speaking with God, Jacob contention, because Zimri who was slain by Phinehas, came of him, Zerah signifieth ort us, rising. It seemeth by that in Numbers, that they were changed by degrees, because two only were changed then, but afterwards three, and I doubt not but they were the same men, only as occasion was offered, their names were changed as the name of Abram and Jacob, but of the reason in particular, seeing it is not declared, to divine were most vain. The last Saul is named with his mother a Canaanite, to the disgrace of Simeon, who would take a wife out of that people, from whom Israel should by God's Ordinance be divided.

And the sons of Judah, Er, and Onan, Shelah, Pharez, and Zerah, and the sons of Pharez, Hezron and Hamul. Here divers questions offer themselves: [Quest.] as first, why Er and Onan are named, seeing they died, as is also here said, in Canaan? Answ. They are not named, as being of the number of those that came into Egypt, but that in speaking of the children of Judah, none of all his posterity might be omitted, whether dead or alive, because the full number of the children of all the other sons of Jacob is set down. Secondly, [Quest.] why are Hezron and Hamul, the sons of Pharez numbered, seeing if the time be computed, it will appear that they could not now be born. For between the term of Judah his marrying and this had passed but 12 years, wherefore if his son Er were but 18 when he married Tamar, and he and Onan being dead, if only two years passed between Er his first taking of her and Judah his lying with her; it will appear that Pharez was but newly born about this time, or but a year old. But this hath been answered before, chap. 38. 1.

Thirdly, because Zarah had children as well as Pharez, why are not they [Quest.] also numbered here? Answ. This is done for the dignity of the line of Pharez, because Christ and divers famous Kings came thereof. Verse 15. All the souls of his sons and his daughters were 33. If Er and Onan, who are mentioned amongst the sons of Jacob by Leah, be counted, the whole number [Quest.] is 34; if they be left out, but 32: how then are they 33, according to the sum here given up? Answ. Moses had no intent to number the dead, and therefore he saith expressly, they died in the land of Canaan, v. 12. wherefore the whole sum is only 32, unto which if the father be added, as he must (for v. 8, going about to number them, he telleth whom he will number, viz. Jacob and his sons) the sum will be 33. Thus also Musculus and Calvin, who addeth that the Hebrews understand Jochebed, the mother of Moses, as being amongst them to make up the number: but this is false, because she was born afterwards in Egypt.

The sons of Gad, Siphion, Haggi, Suni, Esbon, Heri, Arodi, Areli. For Esbon, Numb. 26. 16. is read Osni, so that his name was then changed.

The sons of Asher, Imnah, Isuah, Isui, &c. Amongst these Isuah is omitted, Numb. 26. 44. which is so done, because he died without issue.

The sons of Rachel, the wife ef Jacob, &c. In speaking of Leah, he calleth not her his wife, but Rachel, because she was the only wife whom Jacob chose. Leah being put upon him in her stead.

The sons of Benjamin, Bela, Becher, Asbel, Gera, Nahaman, Ehi, Ros, Muppim, Huppim, Ard. Numb. 26. 38. the sons of Benjamin are reckoned only five, and Naaman and Ard are said to be his son Bela his sons, and in the Septuagint's translation Benjamin hath three sons only, the rest being called his Grand-children, and the children of his Grand-child. His sons are, Bala, Chobor, Asphel, the sons of Bela, Gera, Noeman, Egcheim, Ros, Mumphein, Ofimeim, but Gera begat Arad. And 1 Chron 7. 6. the sons of Benjamin are also reckoned but three, and the same names are put for some of their children, which are here reckoned up, as Benjamins children: and the names of the three differ from those of the Septuagint. So that here divers questions may be moved. 1 How Benjamin being so young, that he [Quest.] was called a child, could be father to so many children at this time? Answ. To this it is to be said, either that he had more wives, or his children are spoken of by anticipation, as those of Pharez, because he had them before the death of Jacob his father, and so they may be said to have come into Egypt in his loins: see the like of Pharez before, v. 12. For his being called a child, this was in respect of his other brethren, and he might notwithstanding be a married man at this time, and have children. 2 Why is there such difference in repeating Benjamins children again, Numb. 26. and 1 Chron. 7? [Quest.] Answ. Of this no reason can be given, as touching the diversity of the names, but that one and the same man upon divers occasions might be called by more names, and whereas his children's children are spoken of, some of them having the names, which his sons are here said to have been called by, whereupon it may be thought, that all these mentioned in this place were not the sons of Benjamin properly so called, but most of them his Grand-children. It cannot possibly be, that he should at this time being so young have been a Grand-father, yet haply before Jacob's death, which was not till 17 years after, he might as well as Pharez. Otherwise it may be said, that some of Benjamins children only were fruitful, and therefore being reckoned up again, Numb. 26. five of them are left unmentioned, and 1 Chron. 7. two more, as whose issue failed then, there being three families only of the Benjamites at that time: and for their names, it is no marvel if some of his children's children have the same names with some of his children, considering, that it is no rare thing for one to be called by his Uncles name.

Lastly, why did the Septuagint neglect to follow the narration of Moses, for 10 sons mentioning but 3, and for the rest sons sons, and sons sons [Quest.] sons? Ans. It may be that they followed the relation, 1 Chron. 7 herein, or else they had it out of some ancient record amongst the Jews: but it is safest for us to follow the Hebrew, which is most uncorrupt; whereas that translation hath been by some Scribes in sundry things apparently altered, since the first coming forth thereof.

All the souls coming of Rachel are summed up 14, the Septuagint, besides the two Sons of Joseph Ephraim and Manasseh, number five more, that came of these two, of Manasseh Machir, of Machir Galaad, of Ephraim Sutalaam, and Taan, and the Son of Sutalaan Edem, and yet giving up the sum of all Rachel's children together, they say they were 18, whereas five being added to the 14 before mentioned, make 19. At this Saint Augustine, is much troubled to find out the reason, and resolveth, that some mystery lieth hid herein, but he faith not what. I do not think it necessary to justify all things in the Septuagint's translation, for although they were excellent interpreters and much is attributed unto them, for that in the New Testament their exposition is commonly followed in the places alleged, yet they were men, & so in giving up their sum might be mistaken; and whereas they adventured to put in the Posterity of Manasseh and Ephraim, which Moses doth not, they did it doubtless for illustration of that which is said, Chap. 50. 23, that Joseph saw the posterity of Ephraim to the third generation, and the children of Machir the Son of Manasseh were brought up upon his knees, taking their light for the names from 1 Chron. 7. not that Ephraim or Manasseh had any sons now, for the eldest of them was but of 8 or 9 years, but by that liberty, which is taken before in setting down the children of Pharez, because they were borne in Jacob's or Joseph's time.

All the souls, that came with Jacob are 66. How doth he after 33 that came of Leah, 16 of her maid; 14 of Rachel, and 7 of her maid, which together make [Quest.] 70, now give up the sum 66? Ans. So many of them came with him into Egypt, whereas 70 are the whole number of his family, besides wives, into which he as head is reckoned also, and Joseph with his sons, who were in Egypt before, as appeareth, Verse 27.

Touching the difference here betwixt Moses and Steph • n telling this History, [Quest.] he making 75, but Moses only 70, and betwixt Moses and the Septuagint who have also 75. I have already said something in my Expositions upon the Acts of the Apostles, where I have finally followed Junius, but not with that full satisfaction, as to rest thereupon, if a better way might be found out. And now having more fully considered of other passages in counting Jacob's genealogy, especially touching the sons of Pharez, that it cannot be denied, but they are numbered by anticipation, as being yet unborne, I cannot but incline rather to that opinion, that the Septuagint numbered so many children coming of Joseph by anticipation also, being herein followed by Luke, and this is the cause of the difference, and yet neither Moses in his Hebrew, nor the Septuagint, nor Luke following them speak untruly, but truly, and as it was, Moses counting only such, as he nameth in particular, and the Septuagint five more born in Egypt afterwards, as Moses had reckoned the sons of Pharez, yet unborne, for the dignity of the tribe of Judah, so they reckoning the sons of Josephs sons for his great dignity above his brethren, and because two tribes came of him, whereas one only came of any one of his brethren besides. For as the creation of man is twice set forth, Chap. 1. and Chap. 2. for his dignity above the rest of the creatures, so are those that came of Pharez, and again of Manasseh and Ephraim for the dignity of the line of Judah and Joseph set forth here and again, Numb. 26. and in other places, where the lines of the rest are set forth also, that the Reader might hereby be put in mind, that in them there is something more notable to be considered then in any of the rest. And this resolution, is followed by Augustine, Jerome, Ferus, Rabanus, &c. And the common following of the Septuagint's translation in the New Testament justifieth it. For the reason whereupon it is disliked by Calvin, viz. because if such as were yet unborn coming of one of Jacob's sons shall be numbered here, by the like reason the Grand-children of others may be numbered also, and thus they will not be only 75, but many more; this is taken away by that which hath been already said of the super-excellency of these two lines above the rest. This small number of 70, saith Calvin, is here further spoken of, to show, from what beginnings God increased his Church in Egypt so wonderfully. And Musculus saith, that to remember them of their 12 fathers, and that they were but 70, they were made to camp, where there were 12 Fountains and 70 Palm-trees, viz. in Elim, and 70 elders were ordained, Numb. 11. 16. And the Lord sent out, besides the 12 Apostles 72 Disciples. The Rabbins will have the 70 here named to figure out the 70 Angels about God's glorious Throne, who are Presidents over the 70 Nations of the world. R. Menahem. Touching that of Junius, who bringeth in Jacob's wives to make up the number of 75, and the two dead sons of Judah; forsomuch as Rachel was dead, and it is uncertain, whether his other wives were dead or alive, and the dead and buried in Canaan cannot be said to have come into Egypt, and only they that came out of Jacob's loins are numbered, and which came into Egypt, v. 26. I can now no longer follow that, but prefer the former, as the best.

Then Jacob sent Judah to Joseph, to direct his face to Goshen, and they came into the land of Goshen, &c. From Beersheba to Goshen was 168 miles, to a City whereof called Only Jacob came, and from thence to Zoan, or Tanis the Metropolitan City of Egypt, where Pharaoh kept his Court and Joseph lived, 28 miles. This place was by Joseph desired for his father and brethren to live in, because it was next to the land of Canaan, and most fruitful, a respect being doubtless had herein to their return into Canaan again. For if they should have been placed in some other part of the Country further off, they must necessarily at their departing thence have gone through a great part of Egypt▪ which would have been both more tedious and dangerous by the opposition of the Egyptians.

But why doth Jacob send Judah to Joseph rather then any other of his brethren, [Quest.] especially seeing some were elder then he? Ans. He had been forwardest in laboring to bring Benjamin home again in safety, and by his oration had prevailed with Joseph so far that he discovered himself unto them, and for this cause, and for some dislike taken at Reuben, and Simeon, and Levi, as is afterwards expressed in making his last testament, and for that by the spirit of prophecy he fore-saw, that holy Kings and Christ should come of Judah, he rather doth this honor to him, then to any of them. But what was the end [Quest.] of his sending? Ans. the words are, to prepare Goshen before him; others, as Vatablus saith, read it, to show before his face into Goshen, that is, to show Joseph of his coming, that Goshen might be prepared; others, being removed ready and their cattle also, that Jacob with his company might quietly and without disturbance to any pitch their tents and keep their cattle there.

Joseph being sent unto, cometh into Goshen to his father, thus showing a filial reverence, although it had been revealed, that his Father and Mother and Brethren should do reverence to him. This had been performed on his Fathers part by his messengers, before he was known to be Joseph, and now he doth, as the duty of a son required. The greeting betwixt Joseph and his Father being ended, he telleth Jacob, and his brethren, that he will certify Pharaoh of their coming, and of their trade of life, and biddeth them, when they should appear before Pharaoh, to say that they were shepherds, and so were their fathers before them, that they might dwell in Goshen, because a shepherd is an abomination to the Egyptians.

It may be questioned here, why Joseph was so desirous that his brethren [Quest.] should dwell in Goshen aloof from the Court, and not rather nearer to him; and why he was so careful, that Pharaoh should be informed that they were shepherds? Josephus saith, that this was done partly to keep his brethren together about their father, to look to his business, and partly that dwelling apart from the Egyptians, they might not incur the danger of any dissension with them, since the businesses that they employed themselves about, were different from those of the Egyptians. For if Pharaoh had not been fully informed of their trade, wherein only they had ever been conversant, he might haply have preferred them to some offices about the Court, or have made soldiers of some of them, and so their aged father might have been troubled at their absence from him, and they might have been in danger of being corrupted by the Egyptians superstitions; or which is more probable, the Egyptians being a proud kind of people, and they plain shepherds, by living amongst them, they should have been exposed to their contempt and derision; which Joseph would by all means prevent. And he biddeth them say that they were shepherds; thus plainly acknowledging their mean condition, and not hiding it, as thinking that it would be dishonorable to Joseph, being set in so great dignity, so Ferus. Touching that clause, For every shepherd is an abomination to the Egyptians: [Note.] Enough hath been spoken already, Chap. 43. 32. Thus God turned it into good to the children of Israel, that they were an abomination to the Egyptians, for by this means they were kept from being mingled with them, and might together the more freely serve the true God, and be more out of danger of corruption by the manners of the Egyptians. S. Augustine draweth this of the Hebrews being all shepherds into an allegory thus. As they ruled over Cattle, which are unreasonable, which kind of ruling is natural; so in us the reasonable part ought to rule over the unreasonable, and in whom it is thus, as they were an abomination to the Egyptians; so such, that is, just men are an abomination to the wicked. For that the rule of cattle is natural, appeareth, Gen. 1. 27. but the rule of man over man sprung either from iniquity, or from tyranny; from iniquity, as in Canaan, a servant of servants shall he be. from tyranny, as in Joseph who was sold for a servant. A servant hath his name à servando, because being taken in the war, he was saved by the Victor, and Mancipium, quia manu captum, the wife and child still being excepted, who in justice ought to serve, as being either weaker, or in the order of nature under subjection.

CHAP. XLVII.

Joseph here telleth Pharaoh of the coming of his father and brethren with all that they had into Goshen. And he took some of his brethren, even five men, and presented them unto Pharaoh: In the Hebrew it is 〈 in non-Latin alphabet 〉 , out of the end or the sum of his brethren he took five. The Septuagint read it, He took some, even five men. Vatablus noteth, that the word is taken in two contrary senses, because the end may either be counting from the lowest to the highest, or from the highest to the lowest, and so either five of the chief, may be meant, or five of the meanest, that Pharaoh might not take liking of them to prefer them to his Court, which Joseph, for the causes before alleged by all means declined. And he saith, that amongst the Hebrews the word is used either way, as we may see, Judges 18. 2. Calvin thinketh, because it may be taken both ways, that some of the eldest, and some of the youngest were taken, that Pharaoh might see them of all ages. To me it seemeth, that he took out five of the most excellent that could best speak and behave themselves before the King, that he might not be disgraced by their rusticity, and the rather, because Pharaoh having seen and talked with them, would have Joseph to make them Rulers over his cattle, Verse 6.

The brethren of Joseph coming before Pharaah tell him, as they were bidden, that they were shepherds, and desire that they might dwell in Goshen, to which he readily consenteth. If any man shall wonder, why Joseph caught them not rather to say, that they were indeed shepherds, but would be ready [Quest.] to do Pharaoh service in any other kind, leaving this course of life, as being abominable to the Egyptians, that so they might have been exempt from such a condition, and better preferred? Calvin answereth, that Joseph desired rather that they should continue being had in abomination by the Egyptians, then be to any offices of greater dignity preferred amongst them, that thus they might be kept, as an entire body amongst themselves, and uncorrupted by the Egyptian superstitions: and unallured by honors there, the more free to depart to the promised Land again, when God should give them an opportunity. And to the same effect also Ferus.

And Joseph brought his Father Jacob, and set him before Pharaoh, and Jacob blessed Pharaoh, &c. That is, sometime coming between, so that Jacob had left his business somewhat settled, the word, blessed, is rendered by Vatablus and Calvin, &c. saluted, he prayed for his health and for God's blessing upon him, as Ier. 29. 9. 1 Tim 2. 1.

Then Pharaoh asked Jacob of his age, and he said, The days of the years of my Pilgrimage are 130 years, few and evil have been the days of my life, neither have I attained to the years of my Fathers in their Pilgrimage. For days of the years of his Pilgrimage, the Septuagint render, dies annorum vitae meae quos incolo, and so likewise in speaking of the years of the Pilgrimage of his Fathers. But they come both to one, as Augustine showeth, who followeth the Septuagint, his meaning being, that he had no settled abode, but lived here and there, as a stranger, the Land promised to Abraham and his seed, not being yet given him in possession, and thus his Fathers Abraham and Isaac had lived before him: and as he lived after the manner of a Pilgrim in this respect, so because this life is but incolatus, or peregrinatis, to have a settled habitation, must be by the Saints of God still always expected, till they be in Heaven. And Jerome hereupon noteth, that to be an inhabitant of the earth by the Scripture-phrase is to be wicked, and therefore it is said, Woe to the Inhabitants of the earth: for all the Godly and not Jacob alone are set forth, as acknowledging themselves Pilgrims and Sojourners only here, the City, where they looked to have their habitation being in Heaven. It is true, as Calvin noteth, Jacob only is said to have spoken thus, but because it is not to be doubted, but his pious forefathers were all of the same mind, the Apostle ascribeth this speech unto them all. For few the vulgar Latin hath parvi, little, he calleth his days few in comparison of the time, that Abraham, and Isaac, and others before them had lived: and evil, in respect of the miseries and sorrows, which he had suffered from time to time, wherein he is not to be understood, as complaining, but as ascribing praise to God, that being broken with so many miseries, his life was yet prolonged: and whereas he addeth that he had not attained to the years of his Fathers; this he speaketh not, as envying to them a longer life, but as declaring God's goodness to his pedigree, filling his Fathers with many more days, then he had done him. Thus Calvin. If it shall be said, He might further have so many days added to his life for ought he knew, as [Quest.] that he might herein have equalled them, why then doth he speak of these 130 years, as the whole time of his life? Ans. He lived yet after this 17 years, but he speaketh, as not expecting now to live any longer, as it is the [Note.] part of every aged person especially to do. And we should all make account of this life, as but a pilgrimage, thinking long to be at home, that is, to be dissolved and to be with Christ; speaking therefore in the phrase of Jacob, not the years, but the days of our life. And these days we should count to be few in comparison of the days of glory to come: and if to Jacob they were evil, and to Job 14. 1. let not us be grieved to be filled with miseries here also, thus drinking of the same cup with these worthies, that we may with them be feasted ever enduring joys.

And Joseph placed his Father and Brethren in the Land of Rameses, as Pharaoh had commanded.

Here Saint Augustine maketh a question, forsomuch as Goshen was the place assigned for them to dwell in, whether Rameses were a part of this or no? but by putting the question thus, he meant certainly, that it was, and the best and furthest part, being thus called by anticipation, for Rameses was a City, in the building whereof the Hebrews were afterwards employed by another Pharaoh, when they were made bondmen, but when Moses wrote this, that City stood, and therefore he calleth that place, as things then were. And that this was in Goshen, is plain, Exod. 12. 37. and here the Hebrews then dwelt not alone, but mixed with the Egyptians, for which cause they marked the posts of their Door with the blood of the Paschal Lamb for distinctions sake. Howsoever it is to be thought rather in the time of Joseph, that they pitched their Tents, and dwelt therein by themselves, especially after the coming of all the Country into the hands of Pharaoh, when in all parts he removed the old Inhabitants.

And Joseph nourished his Father, &c. according to their families, in Hebrew 〈 in non-Latin alphabet 〉 , Lepi hattaph, to the mouth of the infant. Hereby saith Calvin, some understand, that without all care on their part, they were nourished, as Infants taking the speech, as emphatical. But the most genuine meaning is, that he fed them from the greatest to the least, there was not one of them that wanted. But in Egypt there was no bread, and fainted, &c. The word fainted is 〈 in non-Latin alphabet 〉 . which Calvin saith, may be taken two ways, either for fainting, or for waxing mad through want; Tremellius turneth it furebat, saying that the Egyptians madly stirred up tumults. Indeed in the time of want men are most apt unto this, as experience teacheth: it is most likely, that both were done, some fainted, and some ran madly about, seeking food. Here is a strange change, saith Ferus, Egypt did erewhile abound, but Jacob with his wanted, now Egypt wanteth, and they are supplied; and [Note.] so it shall be at the last, the hungry shall be fed with good things, and the full shall languish.

And Joseph gathered all the money in Egypt and Canaan for food, and brought it into Pharaoh his house.

The rich men that had money, bought food therewith, as long as it lasted, till that all was spent, the poor that had none, being fed with the coarsest all this time out of charity, or partly for the money gotten with their labor, and partly out of charity. And all this money Joseph faithfully brought into Pharaohs treasury, purloining no part thereof, as many man in the like office would have done.

The money being spent, the Egyptians call still for food to Joseph, then he agreeth to give them corn for all their cattle another year. We read not of any coming still out of Canaan, now that their money was spent, so that it is most probable, that many of them perished by famine, and others lived upon roots and other vile food most miserably to the end of the famine; when Jacob with his family was come from thence, their calamity increased more and more. But it may be, saith Calvin, that the famine was not thenceforth altogether so great in those parts, or they gat food from some other countries. But was it not a cruel part, saith he, in Joseph, when all their money was spent, to exact their cattle also for Corn, Pharaoh had already [Quest.] gained sufficiently, his treasury being filled with money, should he not therefore now rather in pity have given them Corn to live upon? He answereth, that he was an Officer for the King, and therefore to give gratìs was not in his power, unless he would have been unfaithful. If it be said, he might have persuaded the King; it may be answered, haply this exchange now for cattle proceeded from the King and his Counsel, and therefore he ought to obey. He had bought up their Corn in the plentiful years with the Kings money, although, as is most probable, for a little, and therefore he should have wronged the King, if whilst they had anything remaining, he should not have sold it out for his benefit again. We must in all this look at God, who (to make Joseph still the more gracious with Pharaoh, when by his policy he was thus enriched) by his secret providence ordered all things thus to be done, to confirm Joseph the more in that high honor, to which he had ordained him, and for a judgment upon the Egyptians for their former abuses and sins.

That year being ended, they came the second year, saying, We will not hide from my Lord, &c.

By second year here we are not to understand the second from the beginning of the famine, but from the time of their money being spent. Two years were gone, when Jacob was sent for to come into Egypt, the third year, wherein he came down, the Egyptians haply had something to feed upon still remaining, the fourth they brought all their money, the fifth their cattle, and now, it being the sixth, they sold their Land for Corn, so Luther. And as for Seed-corn, he gave not that unto them, till the beginning of the 7 year, so Philo lib. de Joseph. We will not hide. These words, saith Vatablus, some read thus, Seeing our money faileth, and our cattle, we have nothing left to give to my Lord. The word 〈 in non-Latin alphabet 〉 , translated hide, saith Fagins, signifieth also to be rooted out, and so it is rendered by the Septuagint, Shall we be hidden, or cut off from our Lord? The plainest is, as hath been said, We will not hide. So they offer themselves and their Land for corn to live upon, and to seed their ground, because they knew, that now the time of the famine was almost at an end. Of this offer Joseph then accepted, and bought them and their Land for Pharaoh, and having done this, that it might appear, that all the Land was now Pharaohs, he caused them in all parts to change their habitations, and to remove from one furthest part of the Land to another; the words are, He removed the people to the Cities from one end of the borders of Egypt to the other end, which Calvin expending saith, Another exposition may be given, viz. That Joseph made them to come from all parts into the Cities to receive Corn, and to seal Instruments of conveyance, because if he should have removed them, it might have turned to the detriment of the King and Common-wealth for the want of experience in new farms. But his former exposition is better, that he made them that dwelt in one City to go to another, and thus to acknowledge, that they had no propriety in any part of the land, but all was the Kings, thus also Vatablus, and this was done all over the land from end to end. If this shall seem hard dealing, it is answered, seeing no servile works or tributes were imposed upon them, it was tolerable to enjoy every man a farm, and to pay the fifth part of the increase to the King, he finding them seed, for so they might notwithstanding live comfortably, because Egypt was very fruitful, and tilled with little cost, so that Joseph herein dealt most graciously with them, as they also confess, v. 25. where they acknowledge, that they found grace in his sight to become upon these good terms the servants of Pharaoh. And for the detriment imagined by thus removing, it may be said that Egypt in all parts was very fruitful, and therefore there could be no great error in their husbandry anywhere for want of experience, and it may be, that he caused them to change servants also, by whom the new comers into any place might have some light into the best course of husbandry for profit.

Only the land of the Priests bought he not, for they had a portion assigned them by Pharaoh, &c. It may be demanded here, whether the Priests had this [Quest.] portion at other times, or now only, when their own land yielded them no corn? To this Musculus answereth, that it is most probable, that it was an allowance only at such times made unto them, because they had fields of their own, whereupon they lived at other times. But I rather think, that the King at all times dealt with the Priests, as is here said, as the Priests of the Lord had, besides their land, tithes and offerings to live upon, so likewise Ferus. And Herodotus saith, The Egyptian Priests enjoy no small benefits, for they have every day provided for every of them Beefe and other boiled meats, and Goose in abundance, and wine; so that they spend nothing of their own. And Diodorus saith, that they have the third part of all the tributes for sacrificing, and to live upon, for the care that they have of the gods, and for their instructing of others, and their giving counsel to the King, and foretelling things to come, both by sacrifices and by skill in the stars, for which they have also the second place of honor and dignity to the King. And he saith, that they instituted noble men's sons in the knowledge which they called sacred, and of Geometry, Arithmetic and Astrology. Jerome saith, that these Priests came to be in so great honor for their wisdom and continency, and piety. For saith he, Cheremon relateth, that of old the Priests of Egypt lived always in the Temples, neglecting all worldly affairs, and giving themselves only to search into the nature and causes of things, and the reason of the stars, and that they never married, or saw kinsfolks, neighbors, or children, they abstained from flesh and wine, and ate little bread, they ate no milk or eggs, &c. but by the report of Herodotus they were not so abstemious, but full fed. And according to the order taken by King Pharaoh, Jezebel the wife of King Ahab provided for the Prophets of Baal, there were 400 of them that ate bread at her table continually. This care had by Heathens for the Priests of their gods, showeth much more, that Christian Princes should provide for the Ministers of the Gospel in their dominions, that they may be sufficiently maintained. And therefore all Expositors here cry out against those that neglect this duty, as Theodoret, who saith, Even wicked men did so reverence those that were no gods, that when all others were brought into bondage, their Priests were free, but the Priests of the living God do not enjoy this immunity. And Ferus complaineth, that neither Superiors do provide for Priests, nor Priests do their duties, but they take away, and these require living, when they do service in none of the Churches. If it be demanded, how Joseph could with a good conscience nourish those Priests, being most superstitious and idolatrous? Ferus also answereth, that Joseph had better instructed them in the worship of the true [Quest.] God; for it is said that Pharaoh set him over his house to teach his Princes, as himself. But Calvin saith, that although they were wicked, Joseph was to fulfil the Kings command by giving them food, as the other Courtiers, forsomuch as he was not an absolute Lord, but under Pharaoh. Indeed if he did not seek to reform them, he was to blame, especially having so ample rule committed unto him, According to thy word shall all my people be ruled.

Then Joseph recounted unto the people, that he had bought them and their land for Pharaoh, giving them seed, and appointing them to pay for a rent the fifth part of the increase, which continued for a statute in Egypt a long time, and they were well content with it. And whilst the Egyptians were thus brought into servitude to the King, the Hebrews dwelt in Goshen, and had possessions therein, and multiplied exceedingly. Calvin thinketh, that the places inhabited by them were not given them, as their proper possessions, but that they were suffered to live quietly there, and to occupy for a time freely, which was the foundation of their so great increase: for they came only to sojourn there, the lot of their inheritance being the land of Canaan, in the expectation whereof Jacob and Joseph still rested by faith.

And Jacob lived 17 years in Egypt, &c. It is strange, that the five years of famine being past, for which time Jacob came to sojourn in Egypt, that he returned not again, but lived still there 12 years more. But it may be thought that he could not have free egress out of that land anymore, which must needs be another great trial of his faith in respect of God's promise to give him Canaan for an inheritance. For howbeit he wanted nothing, but was wonderfully blessed in Egypt, yet he was out of the promised land, and he might fear, because he could not see how, that his posterity should never return: thus Calvin. But when I consider the divine oracle before, Chap. 46. 3. wherein it was promised, that he should there grow into a great Nation, I think rather, that Jacob stayed all his life-time in Egypt, willingly resting in this Revelation, neither can it be imagined, how he should be there otherwise, considering the great power of his son Joseph, and that by the King nothing but kindness was offered unto him. He believed, that the time set before to Abraham, Gen. 15. must now be fulfilled, before the going out of his posterity, and therefore submitted to the good pleasure of God herein. So all the years of Jacob's life were 147. He lived, as was before shown, 77 in Canaan where he was born, 20 in Mesopotamia, 20 after his return again in Canaan, before the selling away of Joseph, and after that 13, and lastly, in Egypt 17.

Then Jacob desired Joseph to put his hand under his thigh, and to swear unto him, that he would not bury him in Egypt, but in the sepulcher of his fathers, which he did, and then Israel bowed himself upon the beds head. When Jacob perceived, that the time of his death approached, he is solicitous about the carrying of his bones to be buried in the land of Canaan, in the sepulcher of his fathers. Here it may be demanded first, [Quest. 1] why Jacob would not by any means be buried in Egypt, but in Canaan? To this Theodoret answereth, that hereby he would comfort and teach his family, that God would bring all them out of Egypt, and give them the promised land, which is also expressed by him unto Joseph in the next Chap. Verse 21. and whereof Joseph also speaketh, when he taketh order for the transporting of his bones to the same place, Chap. 50 Verse 24. And this is followed generally by other Expositors, only it is added by some, that Jacob knew, that Christ should suffer & be buried there, in hope therefore of rising again with him, he desired so earnestly to be buried there; & they say, he might forese haply by the spirit, that the bodies of many dead saints should arise then, of the which number he hoped to be one, & it is by all good Catholics held, saith Tostatus, that he was one. But forsomuch as Christ was crucified and buried at Jerusalem, and Jacob at Hebron, betwixt which two places were almost 30 miles, and they were the bodies in Jerusalem only that arose then, this opinion is without ground. Jacob also had a desire to be laid with them in his death, with whom he was joined in the same grace, and expected to reign together in glory, for hereby he shown, as Ferus saith, that he served God with the same faith, that his fathers had done, and died in the same hope of the Resurrection. And he addeth moreover some other reasons of this his solicitude about his burial, not because he had a care of his body, or thought it a miserable thing to lie in a strange country, or held Egypt not to be so good a place, for every Country is the Lord's, but that his children might not love Egypt so, as to forget Canaan, but sigh after the time of their being brought thither, and that when they should after their coming into Canaan, have such an example of piety continually before them, they might be put in mind of ensuing piety, and that for their impiety, they might not lose it again. And much like unto this is the saying of Rupertus, the land of Canaan was a gift promised to Jacob and to his forefathers at sundry times, and every gift of God, for the honor and charity of the giver, whether it be small or great, earthly or heavenly; is precious in the eyes of a wise man, and therefore Jacob was so desirous to hold it at the least with his dead body, and therefore the living who should afterwards hold it, ought to have been admonished hereby to take heed, lest God should deprive them being ungrateful of this great gift again.

If it be further demanded, whether we ought to have any such care about the burial of our dead bodies in this place or in that? Saint Augustine answereth, saying, that to be well buried is not a thing to be neglected or despised, but the bodies of those especially, whom the Holy Ghost hath used, as his Instruments and vessels, if it may be, should have a due burial. 1 Because thus we show how greatly we are affected unto them, as he that keepeth carefully his fathers ring or vestiment. 2 Because holy men, as Jacob and Joseph, have been solicitous about their burial. 3 Because their survivours bestowed cost in burying them, and Joseph of Arimathea is commended by this, that he buried the body of Jesus, and in Tobias it is spoken of as a point of piety, that he buried the dead. 4 Because thus we show our hope of the resurrection, and so what we do about the dead bodies of God's Saints cannot but be well pleasing unto him, as an act of piety in us, although to relieve the living be much more pleasing. Yet in case, that any of God's servants die and have no burial, as in times of war or persecution, saith the same Father, there cometh no hurt unto them hereby. 1 Because he biddeth us not to fear men, who can do nothing farther, but only kill the body, and therefore by exposing it unburyed, they cannot hurt it. 2 Because a pompous burial doth the body no good, as is to be seen in the example of Dives. 3 Because even Heathen men have not weighed a burial. Mecoenas saith, Nec tumulum curo, sepelit natura relictos: and Lucanus, Coelo tegitur, qui non habet urnam, &c. But in all this nothing is spoken of the place of burial, Ferus therefore speaketh more fully to this question, saying, that from this and the like examples the Church of God hath taken up a custom to bury in Church-yards and Churches, where other faithful persons have been laid before, and where the living having their monuments in their eyes, might be continually put in mind of their own mortality. And he censureth those that would bury their dead in the fields apart, saying, that they hereby show, that as in their life-time they were separated from the Saints, so they are in their death, and they would by this means keep away the remembrance of death, when as Jacob being buried in the midst of the land, his posterity might by beholding his sepulcher be remembered hereof. And lastly, he taxeth those, that by their dying friends have been desired to lay them amongst their kinsfolks, but would not after their death perform this their desire, whereas Joseph did with all care satisfy the desire of his dying father herein. For burying in general, it is certainly a blessing of God to have a burial, and to be cast out without buryig, a curse: for Joachim is threatened that he should have none other burial then an asse, and it is complained, Psal. 79. 3. that at the coming in of the Heathen the Saints were slain and cast forth, and there was none to bury them, see also Eccles. 6. 3. But as all other outward things, so this blessing is common to the good and to the evil, and is by all to be preferred, when it may behad; yet in case that it cannot, to the faithful it is not to be counted a curse, because all things shall work together for their good, and they shall have the more honor in heaven, but only to the wicked it is a curse, because in wrath laid upon them. And for the place we should now do, as is the custom of the Church of God, provide, that the faithful, as they are committed to the ground in one hope of the resurrection, so they should there sleep together, and that nearest unto the place, where they have assembled together in the teaching, learning, and profession of the same faith. Secondly, it may be demanded, why Joseph is specially charged [Quest. 2] thus about his fathers burial rather then any other of his brethren? Answ. He was the chief by reason of his great dignity, and it lay in his power to do it for his authority in the land of Egypt, and not of the rest, and grace did most shine in him, for which his father might chiefly repose his trust in him, and his singular affection also towards Joseph might carry him to this. Thirdly, if it be demanded, why he would have him bind himself [Quest. 3] by oath? I answer, that he might lawfully do it, because it was a matter of great moment, and tending to the glory of God, as hath been shown, and there was a necessity so to do, that Joseph might by reason of this oath without scandal to the Egyptians and to Pharaoh, ask leave of him afterwards to transport his fathers corps for the burial, whereas otherwise, if he had not been thus tied, some offense haply might have been taken at it, as if he thought no part of the land of Egypt good enough to bury his father in, or his mind were estranged from the land of Egypt; for these three things must concur that an oath may be lawfully taken. 1 The matter must be serious. 2 There must be necessity. 3 To God's glory. And by causing Joseph to take an oath to bury him in Canaan, Jacob gave occasion to his sons and posterity the more seriously to consider of it, to think upon and to expect the possession of that land, & therefore not to settle to Egypt, or to grow as one people with the Egyptians in their wickednesses and gross superstitions. Fourthly, if it be demanded, why he caused him to put his hand under his thigh to swear? This hath been resolved already, Chap. 24. 2. and whereas he [Quest. 4] doth not command as a father, but entreat him, as a Superior, if I have found grace in thy sight; herein he acknowledged his royal dignity, yielding some veneration to him, as was foretold long before in Joseph's dreams, that his father, mother and brethren should worship him, so Musculus. Lastly, [Quest. 5] there is some question made about Jacob's worshipping upon the bed, because in the Septuagint's translation it is said, He worshipped, leaning upon the top of his staff, so likewise, Heb. 11. 21. and in the vulgar Latin, Adoravit fastigium virgae; the word upon being left out; but of the altercations about these divers readings, see my Exposition upon Heb. 11. 21. Jacob being joyful for the promise of his son Joseph boweth himself, and worshippeth God in praising of him, for this great mercy, as the Hebrews afterwards did, when Moses came unto them, and told them of God's compassion towards them, Exod. 4. 32. and because he was weak and feeble, he helped himself with his staff, or sat upon his bed, and there by bowing his body worshipped. The word 〈 in non-Latin alphabet 〉 as it may be pointed, signifieth a bed or a staff, and this is the cause of the diversity.

Touching the Allegory of this place, as Joseph placed his Father and Brethren in the Land of Goshen, which was the best of all Egypt; so Christ giveth a possession to his Brethren, which be the faithful, Math. 12 in the best Land, that is, the Land of the living, Ps. 16.

One beginneth the Allegory higher: As Joseph went in to Pharaoh, v. 1. and spake for his Father & brethren, so Christ intercedeth with God for us, and bringeth us before him, that we may be where he is, John 14. and Ch. 17. and he instructeth his to speak to the father, Luc. 11. as Joseph did his brethren. And as they still contented them selves to be shepherds, so must we live always humble and lowly. And as they wanted nothing, when the Egyptians were pinched with famine, so the time shall come, when the hungry shall be filled with good things, but the rich shall be sent empty away. Moreover, as the Egyptians sold all that they had and them selves to be servants for food, so the wicked subject themselves for the belly to perpetual servitude, for he that committeth sin, is the servant of sin. And the time shall come, when they shall be stripped of all, as the Egyptians were, whereas they abounded before, but the servants of God, which suffered want, shall be provided for. Again, the Priests were excepted from those that suffered, so the Lord saith, The Labourer is worthy of his hire, and they that preach the Gospel, should live of the Gospel. Rabanus saith, that Joseph's buying of the Egyptians with corn, setteth forth Christ's redeeming of all the world with his blood: his giving them seed, &c. Christ commanding of us to sow the seed of the word, that fruit may spring upthereof, &c. But Gregory better, We are fed and have seed given us as the Egyptians had, when we are bought for servants unto God, and then only do we receive the seed of the word to fructify and bring forth fruit thereof, when we submit ourselves to be his servants. Touching Jacob's desire to be buried in Canaan, Augustine saith, that the burial of the dead figureth out the remission of sins, wherefore Jacob would have his dead body buried in Canaan, to set forth the remission of sins by the blood of Christ, which was shed there, and in a place 30 miles off from Mount Calvary, where Christ suffered, to signify his age, when the Holy Ghost came down upon him. But in allegorizing upon these histories, we must be wise and wary, lest we turn things written in the word to some sense never intended by the enditer thereof.

CHAP. XLVIII.

JOseph now hearing, that his Father Jacob was sick, hastened unto him, and took his two Sons with him.

Hereby he shown his great piety to his Father to the end, in that he could not by his great employments be hindered from visiting him in his last sickness. But why doth he take his Sons with him? Doubtless to be [Quest.] blessed of that good old man, before his departure, as Ferus saith, and his blessing upon himself also he preferred before all the wealth of Egypt; Jacob was a Prophet, and therefore now towards his end, saith Calvin, the grace belonging to the Church of God was to be transfused by his blessing, as other men at such times by their last Testaments do pass away their worldly goods. Joseph needed no wealth for himself or his, but only his Fathers blessing, which he knew would do his children more good, then all that he was able to leave them, in such account were the blessings of those Ancients, and contrariwise, of such power were their curses, as of Noah upon Canaan. Joseph by bringing his Sons thus to Jacob did emancipate them, as it were from Egypt where they were borne, and restore them to their true original. But in thus doing, he could not but make them stink before the Egyptians, when they should be counted Hebrews, yet even this disgrace he preferred before all the riches of Egypt, to incorporate them into God's holy Church. And the same should we count to be our chief glory, although, as the first Christians we should have it imputed unto us, as a baseness to be of this holy society. [Note.]

Jacob hearing, that his Son Joseph was come to visit him, was cheered up hereby, and sat up upon his bed. Then he declared the vision, that he had long ago at Luz, and how God promised to increase him, and to give the Land of Canaan to his seed for a perpetual inheritance. Of this vision read Gen. 28, and Chap. 35. Luz was the common name of the place, but Jacob for the apparition made unto him, had given it a new name, Bethel. Of God's promise touching the increase of his seed made then, he now speaketh; and touching the possession of Canaan to be given forever unto them, that hereby it might appear, why he would adopt the two Sons of Joseph for his that they might be comforted in expectation of the accomplishment of this promise, and not in their hearts be taken up with the pleasures of Egypt, so as to think always to settle there. This promise Jacob hereby showeth that he made singular account of, and so would he have Joseph to do, as doubtless being so holy a man he did. Of the meaning of the words of the promise see before, Chap. 28. and Ch. 35.

Now therefore thy two Sons, Manasseh and Ephraim, shall be mine, and the Sons which thou shalt beget after them, shall be thine, they shall be called after the name of their Brethren.

His meaning is, that whereas they were his Grand-children, yet they should be counted, as his Sons; so highly did he esteem of Joseph, that whereas of one other Brother came one tribe only, which had a single inheritance, viz. the twelfth part of the Land of Canaan, these two coming of him should grow into two Tribes, and so in them he should have a double inheritance, viz. the sixth part of the Land. And what he said here was prophetical, and accordingly received by Joseph, and afterwards accomplished, although at this time Jacob might seem to have talked but idly, seeing he lived in a strange place, and whilst he was in Canaan, had always hitherto wanted the possession thereof. For Joseph's other children, he saith, that they shall be called by the names of these two, as belonging to their Tribes, and not making anymore distinct Tribes, as these two did. But whether had Joseph [Quest.] ever anymore sons? Ans. When his children are reckoned up afterwards we read of no more, as Numb. 26. 28. 1 Chron. 5. 7. but it may be, that although he had other sons, they are not spoken of, because they came under the names of these two, as is here appointed. Ephraim and Manasseh were thus adopted by Jacob, saith Ferus, lest after his death, there should have been a strife about them, as not pertaining to the holy seed, because they were borne in Egypt.

Then Jacob telleth Joseph, that Rachel his Mother died, as he came out of Padan-Aram, and was buried in the way of Ephrath, the same is Bethlehem.

This saith Ferus, is added, as a reason, why he adopted the two Sons of Joseph, that his Brethren might not take indignation at it, viz. because Rachel died so soon, having brought him only two Sons, whereas she might have lived, if it had pleased God, to have brought him more. Now then to supply this defect, he would have Manasseh and Ephraim, the two Sons of Joseph to be numbered amongst his Sons, and he speaketh of her burial, that Joseph might not take it ill, that she was not laid in the Sepulchers of his Fathers, as from which she was by dying upon the way prevented. Calvin saith, that this is spoken of to stimulate Joseph, when he remembered how his Mother came out of a far Country to go into Canaan, that he and his might not think much, sometime leaving Egypt to return thither also. Of Rachel's burial see before, Chap. 35. 16. We may join both these ends together, as haply aimed at by Jacob in this relation. And Augustine saith, It may be he speaketh of her burial in Bethlehem, because Christ was to be born there.

Then Jacob seeing Joseph's two Sons, asketh who they were, because being dim-sighted, he could not discern. And understanding, that they were Joseph's, he requireth to have them brought near unto him, that he might bless them, that is, by laying his hands upon them, being first embraced and by their nearness better discerned. Then he kissed and embraced them to declare his good will towards them, as Christ embraced little children in his arms, and as Simeon took Christ into his arms. And he said, I had not thought to have seen thy face, and lo, God hath made me see thy seed. This he speaketh, as praising God therefore.

And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.

Some refer this to Josephs knees, as if he had taken his Sons from his own bosom, or from between his own knees to set them to his Father to be blessed by him. But it seemeth rather, as Ferus hath it, that he took them from his Fathers knees, who had hitherto embraced them, and made them to kneel down before him to receive his blessing, he himself also doing this low reverence unto him, and humbly thanking him for accepting so favourably of his sons, as of his own, wherein he gave an example to the greatest to humble themselves to their Parents, although far inferior to themselves in degree.

Then Joseph placed his sons, Manasseh, to the right hand of Jacob and Ephraim to the left, but he contrariwise stretched out his right hand to the head of Ephraim, and laid his left upon Manasseh, guiding his hands wittingly, in the Hebrew it is, He made his hands understand, an Hebraism to set forth, that he did it wittingly, for Manasseh was the elder. His sight was so dim, that he could not thereby well distinguish the elder from the younger, but it is noted here, that by the extending of his hands he distinguished them, which showeth that he was guided herein by the Spirit of God, and so what he did, came of God. This was an external rite, whereby he confirmed the foresaid adoption unto them, even by laying his hands upon their heads, so Calvin. But whether was there anything spiritually and mystically set forth by the crossing of his hands? Isidorus and Ferus say, that the cross of Christ [Quest.] was figured out by this, as whereby the blessing of God should be conferred upon us: for being a Prophet, saith Ferus, and speaking of his washing his robe in Wine: he could not be ignorant, out of what Wine-press this Wine should be pressed. And Isidore saith, that the right point of the cross being made to the younger, and the left to the elder, prefigured the Gentiles obtaining grace, when the Jews were deprived of it. And Rupertas, whom Ferus followeth, saith, Without doubt the cross of Christ was by Jacob figured out here, because otherwise he could have caused Joseph to set Ephraim against his right hand, and Manasseh against his left. Howsoever, I find nothing in any of the ancients from hence commending superstious crossing, as a blessing from evil, according to the use thereof amongst the Papists at this day.

But it may further be demanded, why the younger is thus preferred before [Quest.] the elder, as also Jacob was before Esau, Moses before Aaron, David before his elder Brethren, Judah and Joseph before their Elders, Abel before Cain, and Shem, who as Theodoret saith, was the second, before Japheth, the eldest, &c? Ans. This was done partly to show that God seeth not, as man seeth, as was said to Samuel touching the Sons of Jesse, and that they who are neglected before men, are preferred before God, and contrariwise: and partly to prefigure the preference of the Gentile before the Jew, to which also the parable of the younger being first a prodigal, Luc. 15. tendeth. And Isidore will have Manasseh in special a figure of the Jew, because Manasseh signifieth forgetfulness, and the Jew forgot God, and Ephraim signifying fruitfulness of the Gentile, because the Gentiles embracing the faith of Christ are fruitful, filling all Lands. If it be further said, could not [Quest.] Jacob have preferred Ephraim by laying his left hand upon his head, as well as his right? Ans. The right hand hath always been accounted the chief, & therefore when honor hath been given to any, he hath been set on the right hand, as Solomon set his Mother, and the Lord setteth Christ, Ps. 110. Rom 8. Act. 7. and Christ setteth his Church, Ps. 45. yet the Persians, as we may gather out of Xenophon, were herein contrary to all others; for, he saith, that Cyrus their King at a Feast placed him, whom he most honored on his left hand, and the next on his right, the third again on his left, the fourth on his right, &c. till they were all placed about him.

And he blessed Joseph, and said, God in whose sight my Fathers, Abraham, and Isaac, have walked, &c. 17 The Angel, that delivered me from all evil, bless these lads, and let my name be called upon them, &c.

How did he bless Joseph, when he said nothing of him, but only prayed [Quest.] God to bless his children? Ans. In blessing them, he blesseth him, because their multiplying was his multiplying, forsomuch as they were his, so Luther: but Vatablus saith, Some understand these words in the end, Bless thee: O my Son Joseph. But this is needless, for children are of their Father, and the Father may well be said to be blessed, when they are blessed. In blessing them we may note, that he prayeth to God, showing hereby that he was but an instrument and the power of blessing rested in God only, so the Priests were directed afterwards to bless the people. But why doth he say, Before whom my Fathers walked, and not before whom I have walked? [Quest.] To this it is generally answered, that he spake thus in modesty, not attributing anything to himself, of how great grace soever he was made partaker, as is commanded, Luc. 17. 10. And more particularly, as Ferus hath it, that he might fasten the memory of Abraham and Isaac in Joseph and his children, that they might be stirred up to imitate them, who because they were faithful were in high account with the Lord, and that remembering Abraham and Isaac, to whom and to their seed the promises were made, they being their seed might be the more confirmed in faith to believe the blessing to come. But how doth he pray the Angel to bless them? To this Calvin answereth, that the Angel here spoken of is equal to God, and therefore in praying to [Quest.] God he is joined with him, for which cause he cannot be taken to be an ordinary Angel, but the Son of God, Christ Jesus, who appeared as an Angel, and led and provided for the faithful, although he had not yet taken flesh, as we may see, 1 Cor. 10. 4. Tremellius likewise alleging other places, wherein the Lord is set forth by the name of an Angel, as Exod. 13. 21. chap. 14. 19, 24. Gen. 31. 11. Mal. 3. 1. R. Menahem also saith, he mentioneth God's Majesty, Shekhinah, when he speaketh of the Angel, that redeemed him, whereby he seemeth to hold, that this Angel was God. Ferus contrariwise saith, He knew that Angels were by God deputed to take a care of men, and that God worketh by means, and therefore he excludeth not the means, but thankfully accepteth what God giveth by whom soever, whether by himself or by any other. If we look back to that which befell Jacob, we shall find, that as God, so his Angels have sometimes been seen about him, as an army in tents, intimating, that they were set to defend him from evil, and sometime ascending and descending where he lay in the night, to show their watching over him: And as Peter had his Angel, Act. 12. so it is commonly held, that everyone of God's servants hath an Angel guardian about him, as I have shown, Mat. 18. 10. Considering which I cannot but incline rather to think, that it was a very Angel of whom Jacob speaketh here. And it is not necessary to hold, that he prayed to an Angel, as to God, although it be understood thus, but having prayed God for his blessing, he mentioneth the Angel, as his Instrument to guard and to preserve his; but only as if he had said, God by his Angel preserve and be about these lads, as he was about me, or by the Angels his Ministers convey a blessing upon them; for if a Father can bless his child, and it shall be effectual, as when Isaac blessed Jacob, and his blessing may be asked, then the blessing of an Angel appointed to guard a man. For that which is added, And let my name be called upon them, not only Calvin, but Ferus saith, it is, as if he had said, Let them be named Tribes of Israel, as the rest of my sons: so likewise Chrysostom; By these two, the number of 12 being made up, when Levi shall be taken out, and the whole Land of Canaan shall be divided amongst 12 Tribes. So that such Papists are over-ridiculous, as hereupon ground the calling upon Saints departed. Let them be increased in the midst of the Land; that is, both of Egypt, for there Ephraim grew into 40500, and Manasseh into 32200, and afterwards in Canaan.

When Joseph saw his Father to put his right hand upon Ephraim, and his left upon Manasseh, he would have placed his hands otherwise, but Jacob persisted, saying that Manasseh should be a great people, but Ephraim greater, and his seed, saith he, shall be the fullness of the Gentiles. Jacob saw by the spirit that which Joseph did not, and therefore it is no marvel, although he did things unseemly in his eyes, in preferring the younger before the elder. It was God's will that Ephraim should be most fruitful, and that Kings should come of him, although in merit there was no difference betwixt him and his brother, but the mere grace of God was the cause of this, and therefore he howsoever younger was thus preferred. Touching the last clause, It is, saith Vatablus, an Hebraism, as if he had said, Many people's shall be borne of him: the Chaldee Paraphrast, His sons shall be mighty amongst the people's.

And he blessed them, saying, In thee shall Israel bless, saying, God make thee as Ephraim and Manasseh: that is, they shall both so multiply and live in such glory, that when any should wish unto any other the greatest increase, they should commonly speak in this form.

Then Israel said to Joseph, I die, but God will be with you, and make you return to the land of your fathers: that is, although I die in Egypt, God's promise shall not die, wherefore be not weak in your faith, but expect certainly hereby a return thither, and the possession thereof in God's good time. This he inculcateth again the rather, because his sons should have no Revelations, as he and his fathers had, to confirm them, that the words of him dying might always sound in their ears, and be believed as firmly, as if God should reveal this from heaven unto them, because he was a Prophet, and spake by the Spirit of God. And so indeed all the words of God's Prophets [Note.] to be received by us, and live still in our memories to strengthen our faith, although they be all dead and gone.

Moreover, I give to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword, and with my bow. Some, saith Calvin, understand by this one portion nothing else, but in general: whereas they had each one a single portion, he had two for his two sons: but this is contrary to the text, describing this portion, as taken from the Amorite. It was therefore without all doubt the place where the Shechemites dwelt, and the word translated portion is 〈 in non-Latin alphabet 〉 , being the very name of the place Shechem. How he said that he had taken this from the Amorite with his sword and his bow, see before, Chap. 34. 25. Calvin. How the tribe of Ephraim and Manasseh come to possess it, see, Josh. 24. 32. viz. that whole tract of ground belonging sometime to the Shechemites, and not the little plot purchased only Gen. 33. 19. Some, saith Calvin, to clear this speech, flee to an Allegory, as if by sword were meant money, wherein, as great strength lieth, some to a Prolepsis, as if it had been spoken of as done, which was afterwards done. But howsoever Simeon and Levi took it, yet he dispossesseth them, as coming upon the Shechemites after the manner of thieves, and falling to him by the divine providence, he speaketh of it as gotten by his prowess. Ferus having expounded this as taken by the sword of his sons, and by their power, against which impious fact he greatly stormed, but knowing the Will of God, he took it as his own, as being a thing by him ordained: he addeth, that by sword and bow we may also understand Jacob's justice and faith, to which God gave this portion, taking it from the wicked. So likewise, and as bought with his money, which cost him great labor and toile. If it shall seem strange, that he would once speak, now that he was dying, of a piece of ground upon earth; it is to be understood, that he did it to avoid contention afterwards, if Simeon and Levi should stand for it, as being formerly by them subdued, which is a godly care in parents by Will to settle their [Note.] Estates, to prevent strife amongst their children after their departure. Saint Augustine, because it seemeth improbable that Jacob would speak of this portion so taken from the Amorites, if it be understood literally, as glorying in it, saith, that a mystery is to be sought herein, for if he meant literally, as the words sound, how could he still have upbraided Simeon and Levi hereby, Chap 49. Without doubt therefore, saith he, there is in this some prophetical Sacrament, by Joseph Christ is to be understood, and by this portion of ground wherein Jacob had hidden in the ground strange gods, the Gentiles, who renouncing their Idolatries, became a possession of Christ, and received his faith. Thus also after him Rabanus and Ferus. Now although I deny not a mystery to lie hid herein, yet, as in all other historical passages, so here the literal sense is first to be given, and then the mystical. Whereas Augustine cannot yield to the literal meaning, as it hath been before delivered, because Jacob should thus both approve and condemn the same thing finally. It may be said, that he always altogether condemned the bloody fact of his sons, but seeing it to be God's will, that this land should fall to him by the extirping of the Shechemites, he took it unto him, as his own, and therefore he kept his flocks there afterwards, Gen. 37. 13. and now he giveth, as gotten by for •• of the arms of his family. And peradventure, after his departure from Shechem for fear of a revenge, the Amorites came to possess that place being void, but he expelled them by force of arms again, as having more right unto it, for which cause he saith not, that he took it from the Hivites, such as the former inhabitants the Shechemites were, but from the Amorites new incrochers. Others have resolved this doubt otherwise, as Ibn-Ezra, and Tostatus, and the Chaldee Paraphrast, holding that by sword and bow, his most ardent prayers are to be understood, seeing hereby as by sword and bow Moses sometime prevailed against Amalek, and Jacob caused a terror to be stricken into the Amorites, so that he might take and use Shechem afterwards at his pleasure. Andreas Masius, that some part of the land near to that, which he bought is meant, which had formerly belonged to the Shechemites, but being possessed by the Amorites he smote them, and joined it to his purchased land, for it is not to be thought but that many things were done by Jacob, which are not recorded. I rest in the first, as most genuine, especially if that be added of a future expulsion of the Amorite, as I have said. Musculus saith, Whereas the names differ, for the Shechemites who were Hivites possessed that place, and not Amorites who are here spoken of, that of Emor or Hamor they might easily be called Amorites, as from Shechem Shechemites: and that Amorite was the common name of those Country-men, Hivites of such as inhabited a particular tract of ground in that land, and so they were Amorites by a name more general, and Hivites by a more particular.

CHAP. XLIX.

HEre Jacob calleth his sons together to hearken to that which should befall them in the last days. It is most likely, that they were present before when he blessed Joseph, but he calleth them nearer together, that they might the better hear and understand and remember, what he should say touching everyone of them. And to stir them up to the more attention, he setteth forth himself as a Prophet enlightened by the Spirit to speak of things to come a long time after, which is meant, when he saith, in the last days, that is, after the time expired of your living, as exiles from the land of Canaan in Egypt, &c. to the coming of the Messiah, not that he meant to set forth all particulars, but the heads of those things that should befall them, and first, and chiefly in the division of the land of Canaan, but Ferus by the last days understandeth also the time of the Gospel commonly so called. And Rupertus before him, because Jacob's sons were not only according to the flesh, but according to the Spirit, viz. the faithful under the Gospel, yet generally by the last days, only times following after a certain space are meant, as, Dan. 2. 28. 1 Tim. 4. 1. 2 Tim. 3. 1. But why doth he say, Ye sons of Jacob, and then varying the word, Hearken to Israel your father? To this Origen saith, [Quest.] as Rabanus hath it, that they had not attained to that perfection, to which he had attained in seeing into the things of God, and therefore the father is set forth by the name of Israel, which was in singular favor given unto him, but they by the name of the sons of Jacob, as he was called from his birth. But this is over-curious, that of Ferus and others is better, he biddeth them twice to gather themselves together, and twice to hearken, that they might be present, and attend with the ears both of their bodies and minds, and he nameth himself not only by his name Jacob, but of Israel for the same cause, that they might with reverence hear him their father, and their father enlightened by God to foresee things to come. The first end of Israel herein then was to assure them of receiving the land of Canaan for a possession, because he assigneth here to each one his part, as if he had been present at the division, and then to foretell things to come afterwards, that they by the remembrance hereof might be made to stand in a continual expectation of a deliverance out of Egypt, and of being brought thither, and herein be comforted against all their future oppressions and miseries in Egypt. Abraham and Isaac did not the like before their deaths, although Abraham had many sons, the reason is, because Jacob's sons only, and not theirs, were appointed by God to grow into one people, and therefore he singularly would have them come thus together unto him to receive his blessing, wherein Abraham respected Isaac only, and Isaac Jacob for such, as in whom the holy seed was, their other children being separated to make divers other Nations by themselves. That which followeth here as uttered by Jacob, is commonly called his last Testament, or his blessing of the twelve Patriarchs, but it is rather his prophecy touching everyone of them, mingled with cursings and blessings, as will appear, if we consider his words, or that which is set down here by way of Preface, for he propoundeth to tell them things to come. But yet because in the winding up of these prophecies, it is said, This is that which their father spake, and blessed them, each one according to his blessing: It may be called his blessings of them also, as which in those last words are implied to have been added in the end of his prophecyings. According to this example of Jacob, his twelve sons are said also, when they were near the time of their departing, to have spoken each one to his children, dissuading from vice, and exhorting to virtue, and foretelling divers things to come, as appeareth by the Book, called the Testament of the twelve Patriarchs, which is set forth amongst those called Monumenta Patrum. And afterwards Moses did the like, Deut. 33. and Joshua, Chap. 24. and Samuel at the end of his time as Judge giveth divers admonitions to the people, 1 Samuel 12. and David, 1 Chron. 29. Reuben my first-born, the beginning of my strength, the excellency of dignity, and the excellency of power; unstable, as water, thou shalt not excel, because thou wentest up to thy Fathers bed, &c.

The sons of Jacob are in divers places reckoned up, but always in a different order, as Gen. 30. 46. and Numb. 1. 2. 7. 10. 12. 13. 24. 26. and Deut. 27. 33. Jos. 15. which Ruffinus observeth and admireth. Here they are placed according to their age, viz. the 4 eldest and the 2 youngest, but not the rest, of this divers order Origen also speaketh, but deferreth to give the reason, till that he cometh to speak of each one in particular. Touching Reuben the words are diversely read by divers, in the vulgar Latin, for the beginning of my strength, is the beginning of my grief, because the word is 〈 in non-Latin alphabet 〉 signifying also grief, and then this is rendered, as a reason, why he calleth him so, because when a man beginneth to have Children, he beginneth to have care and sorrow, as Ferus hath it, he meaneth his grief for sin committed by his children, then which nothing could be more grievous unto him: but because all that is first said here, till he cometh to reproof, is altogether matter of excellency, My first-born, my strength, the excellency of dignity, &c. To aggravate the sin of Reuben the more it is better to expound it by strength, and he calleth him the beginning of his strength, because he was the first branch, which sprang from his generative virtue, and in him he began first to revive again as it were, and begat him, when he was strongest. The next words also are rendered in the vulgar Latin, prior in donis, major in imperio. Hieronym. rendereth it, major ad portandum, major robore; the Septuagint hard to bear, hard in procacity and injury: But Pagninus rendering it word for word, according to the Hebrew, hath it, the excellency of dignity and the excellency of strength. The Cald. thus, Thou shouldest receive 3 portions, the birth-right, the Priesthood and the Kingdom. Targum Hierosol. for the sin of Reuben the double portion of the birth-right is given to Joseph, the Kingdom to Judah, and the Priesthood to Levi. Ambrose readeth the whole thus, initiun filiorum meorum, durus portari, durus et t • merarius affecisti me contumeliâ.

It availeth much to make a man the more ashamed, and to humble him the more, to recount what he is fallen from, of what dignity he was, but how base [Note.] now he is, what obligations of favors there were to bind him to duty above others, which notwithstanding he ungratefully hath gone from his duty, and shown insolency. And therefore Jacob speaketh of this to humble Reuben the more, and to warn both him & his posterity to take the more heed of sinning afterwards, when they should consider, what excellency they were already fallen from by sin, and what they had lost hereby, even the Kingdom and Priesthood of right belonging to the first-born, and the double portion to the rest: so Ferus, Unstable, as water, in the vulger Latin, poured out like water, Pagninus readeth it according to the Hebrew, light as water, all to one effect, as water, if it can find any place to run over, breaketh forth, so hast thou done in thy lust, or he speaketh of this, as a punishment, that he was unstable in his dignity, saith Calvin, because of his sin. Ferus joineth both these together as meant hereby, as water breaking out stirreth up froath and bubbles, which make a great show, but presently vanish, so thou hast been proud of thy primogeniture, thou hast thought thyself great, and that whatsoever thou shouldest do, thou couldest not be driven from this right, but now thy glorying hath an end. And he prosecuteth this allusion to water yet further. 1 Because, as water breaking out is carried without reason, only by violence, so was he by the violence of his lust. 2 As water breaking out bringeth loss, so he brought loss to himself and to his posterity. 3 As water running away leaveth nothing behind it, as doth oil, after which remaineth a fatness, and wine, after which remaineth a smell: so he had no privilege left him, but all were quite gone. 4 As water runneth to low places, so he should be low for his pride. Thou shalt not excel, here he expresseth further Reuben's loss, he should be deprived of all dignity and privilege, and there was good reason for it, because he had dishonored so foully his father, the original of all his dignity and of his being unto him. For these words, thou shalt not excel, the vulgar Latin hath it, ne crescas, but it is expounded to the same effect, grow not, or thou shalt not grow in excellency, or because it is an excellency to increase in number, it may be understood so, and then the saying of Moses, Deut. 33. touching Reuben is a further illustration hereof; Let Reuben be small in number: and so indeed he may be noted to have been, Numb. 26, &c. in comparison of the other tribes, neither did he ever any great matter, and he is upbraided with pride and slothfulness, Judge. 5. 15, 16. If it be doubted, how this may be justified in Jacob,