Commentary on the Old Testament Volume 1

CHAP. XXXIII.

IN this Chapter Jacob is said to have seen Esau with his 400 men coming towards him, and then he divideth the women with their Children, placing the Maid-servants first, then Leah, and lastly Rachel with Joseph; that being thus divided, if some were destroyed, some yet might escape. But [Quest.] why is Joseph placed last, and most out of danger, and not Judah, of whom he afterwards saith, that Shiloh should come? Ans. Because he loved Joseph most, not knowing, as is most probable at that time, the presage touching Judah, but having that afterwards revealed unto him.

Then Jacob placeth himself before them all, as a true Father and Husband, that if any violence should be offered, it might be offered first to his person, they being suffered to escape, and to reconcile the favor of Esau the more unto him, he boweth himself, as he went towards him seven times to the ground. Whereas Calvin will have this done to God, and not to Esau, it is most improbable. The salutations used to great men in those parts were far more reverent and ceremonious, then are used elsewhere, as Calvin first noteth, and therefore Jacob doth here accordingly, bowing himself in the most lowly manner to the ground, as Nathan did once unto David, another kind of reverent salutation is by bowing down with the head to kiss the hand, of which Pliny writeth, and to which it is alluded, Psalm. 2. Kiss the Son, lest he be angry; and lastly, by bowing the knee in prayer, as Psal. 95. and so the servants of the Idol Baal are described, as bowing the knee to Baal, and kissing him, that is, either hand or foot, as proud Emperors and Popes of Rome would be saluted since. Wt read not of any such bowing on Esau his part to Jacob: and moreover, Jacob calleth him his Lord. Here there may seem to have been none effect of the birth-right conferred upon Jacob, but contrariwise. The solution is, that the time was not yet come, and in the mean season necessity requiring it, for Jacob to give external reverence to Esau, did not infringe his secret right to that, which was more spiritual and inward, then outward and temporal. Esau seeing Jacob, hasteneth unto him, and embraceth him, and weepeth. See how God can [Note.] turn the heart of any man at his pleasure, that of an enemy he shall suddenly become a friend.

After their meeting and embracing thus, the women and children come on, and do reverence: Then Esau asking of the flocks and droves, which he met, Jacob saith, that it was a present sent to him, that he might find favor in his eyes, and he refusing, urgeth him to take it, saying, I have seen thy face, as if I had seen the face of God, and thou wast pleased with me. Whereas Jacob may seem herein not to have spoken truly, and to have derogated from God, in comparing so wicked a man unto him, for it is probable, that if he had spoken his conscience, he must have said, that he would most gladly have shunned meeting with him. Calvin answereth, that being reconciled he could not but be most joyful of this meeting, and that God having thus wrought upon Esau▪ he was, as it were, an Image of his grace and goodness, and therefore such an expression might well be made, to show how grateful his presence was to Jacob, this being an Hebraism to express exceeding great joy, for a thing most pleasing. The Chaldee Paraphrast hath it, as if I had seen the face of a Prince. Saint Augustine, as if one should see the face of a God so called (for there are called gods many, and Lord's many,) but not of the true God, because in the Greek 〈 in non-Latin alphabet 〉 is put without an Article, 〈 in non-Latin alphabet 〉 , and not 〈 in non-Latin alphabet 〉 , as it never is, when the true God is spoken of. But I rest in the former. I have all things, that is, I want nothing, but have great abundance. Esau then offereth to take Jacob a long with him, but he excuseth himself for so doing, willing him to go before, and promising to come softly after unto him to Mount Seir. [Quest.] wherein he may seem not to have spoken truly, for that he had no purpose to go thither. Saint Augustine saith, that he had a purpose to go then, but changed his purpose afterwards. But Calvin saith, that he dissembled herein, which he ought not to have done. The truth is, he was unwilling to live near Esau, as being one of whose mind he was uncertain, and therefore he thought it not safe to commit himself and his unto him, although he found him loving and friendly for the present. For which cause he desired to be left unto himself, meaning haply to go afterwards and visit him at Mount Seir, when he had settled his company once in Canaan, as one friend visiteth another, and so to return home again And so it is likely, that he did, although Moses who writeth not all things, hath not set it down. His meaning could not be with all that he had to come to Esau, for they were so great in substance, that they could not both dwell together. And thus I think it fit rather to justify Jacob, then lightly to lay the imputation of lying upon him.

Esau then offering to leave some of his company with Jacob, he refuseth, and so Esau returneth to Seir; But Jacob went to Succoth, and built him an house, &c. This place obtained now the name of Succoth, because Jacob built and made Tents there for his Cattle; the word signifying Tents or Coverings. He had pitched his Tents elsewhere before, but stayed not so long; and therefore not any other but this place is singularly thus called, but there was a place in Egypt thus called also afterwards, Numb. 33. 5. In naming this place thus, it is intimated, that he meant not to make any fixed abode there. Succoth was but two miles from Peniel.

And Jacob came to Salem the City of Shechem in the Land of Canaan, &c. Here because Jerusalem is commonly held to be the City Salem, which was far distant from Shechem, the word Salem is by many taken not for a proper name, but for an appellative, signifying safe: So the Chaldee Paraphrast and the Hebrews say, that when Jacob had been a year and a half at Succoth, finding it inconvenient to dwell in, he removed to Shechem 8 miles off, and came safe thither, because he was now healed again of his lameness. But Jerome contrariwise saith, that Salem is the name of a City, otherwise called Shechem, from Shechem the Lord thereof, of which name we may read also, John. 3. 23. as being near to Aenon and Jordan, where John Baptized. And here he saith Melchizedek was King, and that it is an error to hold, that Jerusalem was the same with Salem: but for this see somewhat before, Gen. 28. 10. Tostatus subscribeth to Jerome, and I see no reason, but we all should, seeing it is not unusual for a place being called by one name more anciently, in time to obtain another. Into this City Jacob entereth not, but pitcheth nigh unto it, and buyeth a part of a field for 100 pieces of Silver, and buildeth an Altar there. This is the place spoken of, John 4. 5. being called Sichar, where Jacob's well was. For 100 pieces of Silver, the Septuagint, Pagniu, and the vulgar Latin have it for 100 Lambs, and so the Chaldee Paraphrast. The word is 〈 in non-Latin alphabet 〉 , of doubtful signification, being sometime translated Lambs or Sheep, and sometime pieces of money, for so the Arabians call it, as saith Musculus. But why did Jacob make this purchase, and not stay till [Quest.] that God gave him that whole Land, as he had promised, seeing Abraham and Jsaac would not buy anything there? Ans. Haply he could not quietly dwell there without a price, and being desirous to continue in that place, and to build an Altar to the Lord, that he might the more freely do it, he purchased this plot, as Abram had done before a place for burial. He is said to have bought it of the sons of Hamor, the father of Shechem, who is so called, because Shechem was the eldest, and this belonged to his younger sons. The building of an altar here shown his gratitude to God for his benefits, and it was in effect a setting up of the public worship and service od God, as Abraham had done before, Gen. 12. 7. and Isaac, Gen. 26. 25. that his family might have a place to resort unto. And he called it El Elohe Israel: the mighty God of Israel, that is a memorial of him and of his power, that looking upon it, he might be put in mind, that by his strength and power he had been delivered from all dangers. Something like to this we may read of, Exod. 17. 15. and Ezech. 48. 35.

CHAP. XXXIV.

IN this chapter is set forth another great affliction, wherewith Jacob was exercised again, after that he had long lived about Salem, viz. the ravishing of his daughter, Dinah by Shechem, and the horrible murder committed thereupon by his sons, putting him into great danger of the people's rising up against him, that dwelt in those parts round about. The time when these things were done, could not be, but after divers years of his dwelling there, because the eldest of his sons was but twelve years old at his coming into Canaan, whereas now they must needs be men grown, at the least some of them, and of man-like courage, or else they could never have been able to undergo such an enterprize. Eusebius out of Alexander Polyhistor, saith, that Dinah was now of the age of 10 years, and Simeon 21, and that Jacob had lived there at this time 10 years. But this cannot be true, because one of 10 years old is not marriageable, as she was, and it is contradictory in it self, because her father having lived 10 years in this place, and she being born long before his coming from Padan-Aram, must needs be much above 10. The Hebrews therefore reckon more rightly, who say that all the children of Jacob were born six years before his coming from Padan-Aram; and therefore that this Dinah was then 6, and this happening 10 years after, at this time she was 16. For this is consonant to the History of Moses, who telleth first of the birth of Dinah, and of Joseph, and then showeth that Jacob served Laban still 6 years. So that she was 6 years old at the least, if not 7 at the time of his departing thence, and Joseph 6, after which if one year and a half be allowed for his staying at Succoth, and 10 at this Salem, she must needs be now above 17 or 18. And more she could not be, because Joseph, who was born not long after her, was but 17, Gen. 37. 2. and then Simeon was not above 22 or 23. Having thus guessed at the age of Dinah, and at the time, after Jacob's coming to dwell at Salem, when this happened, viz. 8 years and a half, for as was shown before, he dwelt a year and half at Succoth, which being put to this number make up 10, we will now consider the history particularly. Dinah went out to see the daughters of the land. This, as Josephus saith, was done upon a festival day of the Shechemites, which they celebrated with great riot and concourse of people; for then Dinah out of her curiosity went into the City, to see the fashions of the women there. The Septuagint trannslate it, 〈 in non-Latin alphabet 〉 , to learn of them in what manner they attired themselves. Musculus saith, that some have held, that she went forth oftener. But I had rather hear Josephus, then conjectures, and at a festival time women were most curious in adorning themselves, and therefore it is most probable that she would go out to see them then. This was the ground of all the wickedness ensuing, and therefore parents ought hereby to take warning to keep in their daughters, and not to suffer them idly to gad abroad, to see [Note.] and to be seen.

Dinah coming thus into the City, is taken by Shechem and ravished, and for the great love which he bare unto her, he spake kindly to her, as desiring to have her for his wife. He dealeth preposterously, first offering so great an abuse, and then seeking to win her love, which he ought to have done first, coming in the way of marriage. But inordinate lust made him blind, and so without reason like a brute beast to rush into this sin, and when he saw her full of sorrow for the injury offered, he sought to draw her by speaking things pleasing unto her: in the Hebrew it is, he spake to her heart. Gregory draweth this to an excellent allegory thus; As Dinah, so the mind of man wandreth into the City of Shechem, when as neglecting his own studies, he is carried to look after this or that vanity, then the Devil like Shechem, finding him corrupteth him, and if he with Dinah, considering what hath been done unto him to his ignominy and hazard, be made to weep and to grieve therefore at any time, then the Devil to remove this grief again from his mind, useth flattering speeches to him, saying, It is nothing which he hath done, others have done worse, God is merciful, and he may yet have time enough to repent: whereby he is suspended from repentance, not being any longer sad for his wickedness, and so he cometh to be overwhelmed with pangs, who now joyeth in sins.

Then Shechem speaketh to his father, and his father to Jacob, who hearing of this ravishment held his peace, as being greatly grieved for it, till his sons were come, who were then in the field with their cattle. So that Jacob grieved inwardly, but uttered nothing outwardly to Hamor, neither would treat about a marriage till his sons return home: when they were come, Hamor entreateth for his son, making offer upon this condition of free trading in his country, and his son Shechem added, that he would give whatsoever dowry and gifts they should desire. But the sons of Jacob very deceitfully propound a condition of circumcising every male amongst them, promising hereupon to be willing with the match. And this by the persuasion of Hamor, the father, and Shechem the son is forthwith done. Touching Shechems offer of dowry and gifts, the dowry is that which the man giveth to the woman, and is by the Lord appointed to be given, although he marrieth her not, when he hath once deflowered her, in way of recompense for her Virginity lost: the gifts were such as men used to give to the parents and brethren of the woman married, as when Isaac took Rebecca. Touching the circumcision of the Shechemites, the Hebrews say, that Jacob's sons propounded this out of zeal, desiring their conversion from Idolatry to the true God, neither would they have killed them, but that they treacherously intended to deprive them of their goods. But this is most false and frivolous, for the text saith, that they spake deceitfully to them, so that they intended this mischief at the first. They were full of rage for the indignity offered to their sister, and therefore machinated a revenge not only upon Shechem, but upon all the men of his city. And accordingly the third day, when they were sore, Simeon and Levi, taking their swords with them went into the city, and slew all the males of the city, &c. Josephus relateth this story otherwise, viz. that these two brethren of Dinah hearing of the deflowering of their sister, consulted to enter upon the city in the night of their festival day, making no mention of their propounding circumcision, and accordingly entered, and slew them being asleep. But this is false, and it is to be thought, that Josephus did purposely conceal that of their circumcising, because it tended so greatly to the discredit of their Ancestors. But why did they come upon the third [Quest.] day? Answ. Because as the text saith, they were then sore, that is, by experience it was observed, that the third day after cutting is the greatest sorenesse of any part of the body, they were hereby held as it were by fetters, that they could not stir to help themselves. And this, as Hypocrates saith, is the case of all wounds, the third and fourth day breed the greatest exacerbations, because of the flux of sharp humors to that part at this time. Whereas Simeon and Levi are said to have entered the city; Luther thinketh that they entered not alone, but as Captains of those, whom they led with them out of their fathers family, which was great. And Musculus saith, that these two are spoken of, because most earnest and forward in taking revenge. Chrysostom saith, that they went alone, and might well do so, because the Shechemites were wounded and unable themselves. But I think rather, that they went first with some small retinue of servants, and then the other sons of Jacob came with the rest to drive away the prey. Touching the fact of Jacob's sons here in destroying an whole city for the fault of one man; a great question is made, whether it were lawful or not? For much is said by some for the justification of it, as Thomas Anglicus showeth, as namely, that the Shechemites most probably were guilty, and consenting to the sin of Shechem, because otherwise they would not doubtless have raged so against them all: again, Jacob's sons did not only slay the men, but took their cattle and women for a prey, neither did Jacob, that we read, make them restore them again, which he would doubtless have done, had it not been a just revenge. Moreover, Jacob speaking afterwards of the Shechemites field, which he gave to Joseph, calleth it that which he took out of the hands of the Amorites with his sword, and with his bow, as if with his allowance this invasion had been made, and victory obtained.

Lastly, Judith an holy woman in praying, when she went to deceive O lofernes, said, O God of my father Simeon, who gavest him a sword to take vengeance on strangers, and again, thou gavest their Rulers to be slain, so that they died their bed in blood, being deceived, and gavest their substance for a prey to thy children, who were moved with thy zeal, &c. whereby she altogether justifieth them, and speaketh of them, rather as worthy of all praise, and of no blame. And whereas Jacob's reproving of them for it, and afterwards dis-inheriting them therefore, and appointing Judah for his heir, may seem to argue the contrary; it is answered, that Jacob spake so, not as condemning the fact, but prophetically, because of Levi should come the Priests, and of Simeon the Scribes for the most part, who should be the chief in putting to death our Lord and Savior Christ. And this he saith he found in an Apochryphall book, called the testament of the 12 Patriarchs, wherein Simeon and Levi are praised for this fact, as most zealous against sin. And thus far the said Thomas Anglicus speaketh in relating the arguments of some, who justify Simeon and Levi. Then he addeth that there is another opinion of Ricardus, that they were moved first by zeal against sin, but afterwards were carried by a furious kind of force to exceed measure in taking revenge. They were justly displeased with that monstrous wickedness, neither could the circumcision received pacify them, as which they conceived was not done for God, but for Dinah. So that this fact was in some part just, and in part rash and inordinate, and therefore worthy to be by Jacob reproved. It cannot then be excused as free from sin, yet God that saw into the hearts of the Shechemites, that in their circumcision, they intended not religion, but the satisfying of their concupiscence and avarice, did justly move Jacob's sons to take this revenge upon them, even after that proposition of circumcision dissemblingly made, as the Hebrews in dissimulation borrowed treasure of the Egyptians, as if they would restore it again, but never meant it, and as Judith made a show of marrying Holofernes, that she might thus get an opportunity to kill him. Lastly, he saith, that others hold the sons of Jacob to have sinned greatly herein. 1 By dissimulation in a sacrilegious manner, using the sacred rite of circumcision, to hide and color it over. 2 By immoderate fury and rage, wherewith they were carried to kill not only the guilty, but all the people, and that at such a time, as when they were already full of pain and smart, and so to be pitied. To the second of these opinions yieldeth Thomas Anglicus and Carthusianus, and Auther scholasticae historiae. But to the third subscribeth Calvin, and generally all other Expositors inferring the free grace of God to the Jewish Nation, in that he took the stock of such a bloody and sacrilegious person, as Levi was, to be his Priests▪ that they might not be insolent in regard of their parentage, and that Moses who wrote this, regarded not himself and his own credit, for he came of Levi, but the setting forth of God's mercy to his praise and glory. I cannot for my own part yield to them, that are for the justifying of this fact, so much as in part, and much less to those that stand to defend it; because although they began in zeal, yet this was eft-soones turned into unjust rage, to slay promiscuously the guilty and the innocent, and that by exposing the holy institution of circumcision to the danger of contempt, by using it as a stale for their own bloody ends; & therefore Jacob sharply reproved them for it, v. 30. & forgetteth not to speak of it, as a thing odious to him, when he was ready to depart out of this life. For the arguments used, there is most force in that of Jacob's speech, in saying that he took this field from the Amorites with his sword and his bow. But it is answered, that although the fact of his sons were wicked and by him detested, yet there being none remaining to inherit this ground after this destruction made by his forces, although they went forth against his will, he might well speak of it, as his own, being by the divine providence cast upon him, as subdued by the force of his arms, and so dispose of it accordingly. Touching the saying of Judith, happily she took this fact without the circumstance of propounding the condition of circumcision, as Josephus did, and so was induced to think better of it then it was worthy, or she looked only at the judgment of God herein brought upon the Shechemites for so heinous an offense, perpetrated amongst them; for although they were carried with rage, yet God wrought by them for the punishing of a most wicked Prince, in destroying both him and his people. For the guiltiness of the men of Shechem, it was a thing that they could not but be ignorant of, whether they favored Shechem in that attempt or no, and as for restitution-making, there were none remaining to restore the prey unto again. Wherefore these reasons being answered, that only must needs stand, which condemneth this fact as most horrible and wicked. 1 They dealt insolently, to go about this revenge, their father being unconsulted. 2 They dealt treacherously. 3 They abused the Sacrament of Circumcision. 4 In taking revenge, they did altogether exceed measure. 5 They exercised cruelty towards men in pain and misery, voluntarily brought to this for their friendships sake. 6 They took in possession their cattle and substance [Note.] unjustly. 7 They took captive, and made slaves of their women and children. Yet a good use hereof may be made by us to detest whoredom, as producing so foul and fearful effects; by the licentiousness of one, an whole city was brought to destruction. Maimonides saith, that the men of Shechem were guilty of death, because he committed a rape, and they saw and knew it, and did not judge him for it. So one Achan sinned, & all the host of Israel suffered for it, Josh. 7. For all Nations are bound to punish malefactors, Gen. 9. 4.

When this was done, Jacob reproved his sons Simeon and Levi, telling them, that they had troubled him, and made him to stink, &c. his meaning is, that he was hereby brought to that pass, that the neighbouring people would no more endure him amongst them, but cast him out as a most stinking thing with detestation, forsomuch as he was permitted to dwell by the Shechemites, as a stranger, and now by his sons they had been thus requited. Calvin maketh a question here, why he did not rather tell them of the offense, that it was against God, and of the scandal that would come upon his religion hereby, but only of the bodily danger, into which they were brought? and answereth, that they were stupefied with fury, and therefore it was fittest to speak of that, whereby they might be most moved, deferring the other till some more fit time: and happily Moses delivereth not all, but one part of his speech only, which was most apt to work upon them. Yet they made none other answer, but stoutly expostulate with their father, Should he abuse our sister as an whore? whereby they add unto their sin obstinacy and impenitency, in that they defend it with such malipertnesse. And this may seem to be noted in that the first letter of 〈 in non-Latin alphabet 〉 an Whore, is written extraordinarily great.

CHAP. XXXV.

THen God commanded Jacob to go and dwell at Bethel, and there to set up an Altar, he therefore purgeth his house from Idols, and telleth his family of this his remove, and taketh the Idols and ear-rings, and hideth them under an Oak in Shechem. Bethel was 28 miles from Salem or Shechem.

Jacob was much troubled and feared greatly, without doubt, after that horrible destruction made by his sons, because of the neighbouring people, who, he might well think, would be revenged upon him therefore, when the report of it should come to their ears. To ease him then of this trouble the Lord directeth him what to do for his safety, viz. to go away from that place to Bethel. And here Ferus noteth well, that it was a fault in Jacob, that he had deferred going to Bethel thus long, when as he had before vowed, that he would make Bethel God's house at his return from Padan-Aram, and pay unto him the Tithe of all that he had. And so it is, as if he had said, These troubles are justly come upon thee (O Jacob) for thou art here out of thy place, thou oughtest by thy vow long ago to have gone to Bethel, wherefore if thou wouldest be out of danger, now go thither, and build an Altar there, and make it God's house by sacrificing, praising of God, and praying there unto him. And going to Bethel at this time was the fittest means of comfort for him, that could be, because, when he fled from his Brother Esau before, God appeared there unto him and comforted him; so that the remembrance of the consolation past might well afford unto him new comfort for the present; and the building of an Altar commanded unto him at this time, being for praise and thanksgiving, was an intimation of coming thither in safety unto him, because by thus doing he should there praise God for his preservation. He might justly fear with all his company now to stir any way, wherefore God thus assureth him, and so in greatest dangers he will be present to all that put their trust in him. Whereas it is [Note.] said, Make there an Altar to the God that appeared unto thee, when thou fleddest from thy Brother Esau; Hilary noteth that the second person in the Trinity is hereby intimated, for God the Father speaketh of God the Son. And Augustine maketh a question, whether this mystery be here intimated, or it be a kind of speech, whereby God is wont to speak thus of himself. There be some other places, wherein God speaketh in the third person of himself, as Ierem. 2. 17. Thou hast forsaken the Lord thy God, that led thee in the way, &c. whereby it may seem, that his meaning here is nothing else, but as if he had said, Go, build an Altar to me at Bethel. Touching Jacob's bidding of his household to put away the strange gods from amongst them; Josephus in relating this History saith, that God appeared unto him, when he was at rest, and bad him search his household, and then go and offer the sacrifice, which he had vowed at Bethel, and so to be of a good courage, and not to fear anything. And accordingly Rupertus making a question, how Jacob knew now more then at any other time of these Idols, saith, that God in the same vision might reveal it unto him, telling him, that he could not look to prevail against his enemies, whilst an execrable thing was in his house, as afterwards was declared to Joshua touching Achan. But whereas Josephus will have these Idols to have been only those stolen by Rachel, which Jacob knew not of till this time, it appeareth, that more of his Family had Idols, because he biddeth them in the plural number to put away the strange gods from amongst them. And it is most probable, that living in an Idolatrous Country, in such a numerous family, divers might be infected, and it may also be conjectured, that they had taken of the Idols of the Shechemites amongst other spoils at the destruction thereof.

Note, that Jacob going about building an Altar to the Lord, first removeth [Note.] things contrary unto him, and so must we do in offering our service unto him, that it may be acceptable. And it is to be noted, that he bad put away not only Idols, but ear-rings, that is, Jewels, wherewith the Idols were adorned, to show that all appurtenances of Idolatry must be put away, Deut. 7. 26. Deut. 12. 2, 3. Exod. 32. 3, 4. Hos. 2. 13. Judge. 8. 24. so Maimonides of Idol. 1. 7. Moreover Jacob biddeth his household to cleanse themselves, and to change their apparel, that by their outward purity and putting other apparel upon them, they might show their inward purity and change of their hearts from Idolatry to the pure service of God. A like thing unto this was afterwards commanded, when the Israelites had defiled themselves with the golden Calves, for they were bidden to lay aside their best apparel. We may learn hereby, [Note.] that sin defileth, and that he which liveth in sin, is as one clothed in filthy rags, which must be put off, that he may be accepted before the Lord. These outward signs were used not for any matter therein, but for significations. The Rabbins gather from hence, that Idols in particular defile four ways. 1 By themselves. 2 By their ministerial Instruments. 3 By their oblations. 4 By the Wine poured into them: and they defile men and Vessels by touching, Deut. 7. 26. Esa. 30. 22. Ps. 108. 28. Deut. 32. 28. Maimonides in Abo •• . Hattumoth. Ch. 6. When Jacob had bidden them to put away their strange gods which were in their hands, that is, in their power, or possession, whereby was intimated their vanity, it is said, that they gave them unto him, partly out of obedienee to him, and partly for fear of the danger, wherein they then were. And he hid them under an Oak, The word translated Oak is Elah, which by some is translated an Oak, by some a Teribinthus, a turpentine tree, but the word Alah, of which it cometh, signifieth to execrate, & therefore haply no kind of tree in particular is set forth by it, but generally an execrable tree, such as were wont to be planted in Groves, where they sacrificed to Idols. An Oak in Hebrew is Alon. But why did they being bidden to put away their Idols, give them to Jacob and their ear-rings also? Ans Because to [Quest.] give them into his power, that would provide, that Idolatry might no more be committed by them, was in effect to put them away, and it is likely that their ear-rings were ensigns of Idolatry, which they used in honor of their Idols, as the Papists do Crucifixes and Agnus Dei, &c. Rabanus saith, that these ear-rings were the Phylacteries of those gods. But the greatest question [Quest.] is, why he did not burn but hide them? Ans. The Law indeed afterwards made, commanded the burning and utter destroying of Idols, and accordingly the golden Calves were beaten in pieces, and the brazen Serpent: but Jacob's hiding of them was as much as the destroying of them otherwise. For he digged into the ground and there buried them, as is most probable, that they might never come to light anymore. Tostatus thinketh, that he made a great Pit, and having beaten them in pieces buried them therein. But Jacob, not having time now to do that execution upon these abominations, which ought to have been done, it is rather likely without standing about their utter defacing, he brake them so, as he could do, with most expedition, and so buried them in the ground, in a place most fit for such vanities, neither making use of the costly metal about them himself, nor suffering others to do it for their benefit otherwise, because the hatred of Idolatry should be such, as Luther hath it, that the matter where of idols have been made, ought not to be converted by the Saints of God to any other use, but to be utterly destroyed in detestation of that wickedness, to which it hath been formerly used, and thus the Lord commandeth, Deut. 7. 25, 26. The Author of the Scholastical History saith, that Rachel had before kept the idols stolen from her Father hidden under a Tree, and therefore he now likewise hideth them, that they might never come to light for idolatry again, but David found them out, and used the Gold and Silver thereof for the buildding of the Temple: but these things are most improbable, and vain fictions. Calvin saith, that Jacob shown his weakness in that he did only hide and not destroy them, to prevent the evil, that might come by them afterwards, and that God left him to do thus weakly for his former negligence, yet he saith, he shown, how he did abominate them by his burying of them in the ground. But for so much as God taxeth him not, far be it from me to tax so great piety.

And the terror of the Lord was upon the Cities round about them, that is, saith Chrysostom, so that they being but few were formidable to the multitudes round about, who before were formidable to them. They feared also with the Shechemites, that they should have been all destroyed of them, God working thus in their hearts. And such a fear he promised to work afterwards before his people in the Canaanites, Deut. 2. 25. and Rahab confesseth it to have been in the men of Jericho, and round about in all that Land, and Zarah, the King of the Ethiopians feared likewise before Asa, and the Syrians before the besieged Samaritans. If we fear God then, we shall not need to fear men of what power and number soever they be. Rupertus maketh a most excellent Allegorical application of all this thus: As Jacob going to Bethel purged his house from Idols so that all will come into God's house, and be of his Church, must first renounce their old errors, and hold the true faith of one God. 2. As he bad them be clean, so they must be cleansed by Baptism. 3. As he had them change their Garments, so they must walk in newness of life. 4. As he hid the ear-rings of the Idols under a Turpentine-Tree, so they must hide under the Tree of Christ's cross, the ornaments of false Doctrine, neat in words, but void of the sense of truth, being content with the simplicity of the cross: for as the Turpentine-Tree yields most precious Rosin, so the virtue, which cometh from the cross is excellent. And who so is thus instructed, although before he feared his enemies coming against him, as Jacob did Esau, yet now they shall fear him going from them, as these Nations did Jacob going away to Bethel.

Then Jacob came to Luz, called Bethel, and built an Altar unto God, &c Of the two names of this place see before, Gen. 28. 19. Here Deborah the Nurse of Rebecca died, and was buried under an Oak, and the place was called Allon-Bacuth, the Oak of weeping. Of this Deborah no mention is made before in all Jacob's Traveles, but Gen. 24. 59. the Nurse of Rebecca is said to have been sent with her when Abraham's servant carried her away to be [Quest.] Isaac's Wife: wherefore a question is made here, when or how she came to be in Jacob's retinue? The Hebrews answer, that Rebecca sent her into Padan-Arm to call Jacob home, for she had promised so to do at his departure thither, Gen. 27. 45▪ But this is improbable, because no mention is made thereof, and the time set to send for Jacob was not yet come, viz. when Esau's wrath was pacified towards him. Others therefore think, that she followed him into that Country; and others, that Rebecca being dead, she went thither, choosing rather to live amongst the Daughters of that Country, then of Canaan. But it is rather to be conjectured, that she having come with Rebecca into Canaan returned again to Padan-Aram soon after, but now through the love of Jacob her Nurse-childes son, being a servant of the true God, she left her Country to go with him and his retinue into the holy Land, resolving to live and to die there. And therefore so honorable a mention is made of her, and so great lamentation was made at her death, when as touching the death of Rebecca, there is no mention made at all. The age of Deborah, when she died, must needs be very great, for admit that she were but 40, as she could not be less, when Rebecca went into Canaan, Isaac lived with Rebecca after that 20 years, before Jacob's birth, and at this time Jacob could not be less then 105, as appeareth by that which was said before, and therefore her age was 165 at the least. Rupertus observing this, that the death of Rebecca is not spoken of, but of her Nurse in this manner, saith, that this certainly is mystical, and Corn is to be sought under the Chaff. Deborah signifieth a Be which carrieth sweet Honey in the mouth, and a sting behind, and therefore may well figure out the Law; which in the face thereof carrieth grace, but only that it is veiled to the Jews, and behind a killing Letter, but Rebecca figureth out grace. And as Deborah, so the Law dieth, when the Gospel cometh, and is buried in the carnal part thereof under the wood of Christ's Cross, the Jews being without Altar and sacrifice, by this means making great lamentation to this day.

After this God appeared again to Jacob, and blessed him, and confirmed his name Israel unto him, and he for a memorial of his, set up a Pillar of Stone, and poured a drink-offering thereon, and Oile, and called the place, where he spake unto him, Bethel. As at other times of heaviness, or distress God had appeared unto Jacob, and specially in this place, so now again, Deborah being dead, in whose virtues it seemeth, that Jacob and his family took much comfort, but now having lost her, he was very heavy, the Lord appeared again to comfort him. Touching his twice imposing of the same name upon him, I have already spoken, Chap. 32. That was done in another place, and not hitherto in this house of God, where God thinketh good to propound all consolations to his servants, and therefore he repeateth the same blessing here the second time, adding the promises again made, Chap. 28, and to Abraham before, Ch. 17. 6. and Ch. 22. 17. where the exposition of the words may be sought. Then God ascended, that is, vanished out of the sight of Jacob, for otherwise he neither ascendeth nor descendeth, because he continually filleth all places with his presence. Touching Jacob's erecting of a Pillar, and calling the name of the place Bethel, Vatablus readeth it, he had erected, and had called, as if a commemoration were only made of that which had been done before. But it is more likely, that having set up one Pillar before, he now set up another, and called another part of that place also Bethel, where this was set up, or the first Pillar in his being absent so long a time might be demolished, wherefore he setteth up another, and poureth Wine and Oile upon it in the same place, calling it again Bethel. Touching this ceremony see before, Ch. 28. One, because another, Pillar is here said to be set up, and the place is called Bethel, saith, that this place, where God appeared now to Jacob, was Jerusalem, because the former Bethel is not named, but with this addition it was called in times past Luz, which is left out here. But this is a weak argument, against which this maketh, that Jacob is not said before this to have removed to any other place.

And they journeyed from Bethel, and there was but a little way to come to Ephratha, &c. The word translated a little way, in the Hebrew is 〈 in non-Latin alphabet 〉 , of uncertain signification: for either it may be taken, as coming of 〈 in non-Latin alphabet 〉 Cribrare, and so signify a Tillage of ground, which may be so called, because it falleth small, as if it had gone through a sieve, or of 〈 in non-Latin alphabet 〉 , as it were, and 〈 in non-Latin alphabet 〉 to eat, from whence cometh Berith, Cibus, and then it may be properly rendered, as it were a feeding of ground, that is, so much ground as a man might go, before he eateth, or rather I think a pasture of ground, so much, as they used to keep an Herd or Flock upon, is meant. The Septuagint both put in a name, that is not in the Hebrew he fastened his Tent by the Tower Gader, and translate this word as a proper name, when he came near Caphratha, as he went to Ephratha but of the Tower of Edar, which haply they meant, it is not spoken of til v. 21. Chrysostom, when he came near to enter into Ephratha. The vulgar Latin, He came in the Spring-time to the Land that leadeth to Ephratha, of which Jerome rendereth this reason: the words properly signify, in an elect time of the earth, as he entered Ephratha, and this is the spring-time, because they that choose and gather flowers in the fields, as they go. Eugubinus saith, that 〈 in non-Latin alphabet 〉 may be derived of 〈 in non-Latin alphabet 〉 Circa, and 〈 in non-Latin alphabet 〉 , viriditatem, cùm terra pastum praebet, Oleaster saith, that 〈 in non-Latin alphabet 〉 is a radix of it self, and signifieth multum, and he taketh these words as a reason, why Rachel was not buried in the Town, but out of it, because there was much ground to pass, before they could come there. But Borcardus contrariwise saith, that Rachel's Sepulcher was out of the City of Bethlehem, as a man goeth to Hebron, one bow-shoot.

And Rachel travailed, and she had hard labor. Aristotle rendereth this as a reason, why women are so sickly when they are with child, and have such hard labor, because they are idle and sit still, whereby excrements are increased, of which they are very full, as appeareth by their monthly flowers, which ceasing then, their bodies do yet more and more abound herewith. For beasts, because of their continual motion, bring forth with more facility; and in those Countries, where women are used to more labor, they also bring forth with less pain, and when the time cometh, by reason of their daily action, they can the better hold their spirit, which furthereth much the facility of bringing forth, and if any living an idle life bringeth forth with less pain, it is because there are fewer excrements in their body, which go all to the nourishment of the child. Rachel having brought forth a Son, when she was now ready to die, called his name Benoni, but Jacob, Benjamin. Benoni signifieth the son of my sorrow, whereby it appeareth, that she was so overcome with the sense of her pain, that she had no joy of bearing this son; but Jacob to correct this as a fault, calleth him Benjamin, the son of a right hand, that is, most dear and esteemed of, as the right hand is more esteemed of then the left, and therewith we embrace our friends. Names are oftentimes ominous, and therefore such as may portend good, are preferred by all men, and evil names are avoided, and for this cause Jacob changed his Sons name, lest hereby his grief for the loss of his dear Wife should daily be renewed. When the Mother dieth in bringing forth, the son oftentimes, as the Romans were wont to observe, was most fortunate; so Scipio African: and Caesar. Rachel's dying is described thus, v. 18. As her Soul was departing from her, to show, that death is nothing else but a departing of the soul from the body, so also Aristotle lib. de morte, and Cicero de • micit. The souls of men are divine, and when they go out of the bodies they return to Heaven.

Rachel being dead was buried in the way to Ephratha, which is Bethlehem, and Jacob set up a Pillar upon her Grave, &c.

Ephrath signifieth fruitful, and Bethlehem the house of bread, and is 12 miles from Bethel; but when or upon what occasion it came to have this name, is questioned. Jerome saith, it was called Bethlehem prophetically, for the true bread that came down from Heaven, who was borne there, and 1000 paces from thence was the Tower of Eder, that is, of a flock, so called likewise prophetically, because there the Shepherds should be watching their flocks, when Christ his birth should be revealed unto them. But when it was first called Ephrath, and when Bethlehem, he saith not; but Lyranus following Rabbi Solomon saith, that it had this name from Ephrath, Caleb's wife, and afterwards, when Ruth had sojourned in Moab, and returned home again, there was so great plenty of corn here, that it was called Bethlehem, the house of bread. But this is only conjectural and improbable, because this Caleb was the son of Hezron, who came into Egypt with Jacob, 250 years at the least before the coming of the children of Israel into the Land of Canaan, and therefore he could not then be living: and Moses calleth it Ephrath now, when as according to that reason, he lived not till this place obtained this name. The other reason of the change of the name into Bethlehem haply may be true, because these words, this is Bethlehem, might by the wise men of the Synagogue be afterwards put in for explication. There was another Bethlehem in the Tribe of Zebulon, Ios. 19. 15. whence sprang Abessan a Judge in Israel, Judge. 1 • . 8.

For the Pillar set up, it was in remembrance of her, whom he so dearly loved, to enternize, if it might be, her memory. Borcardus saith, it was a Pyramis built upon 12 great stones, according to the number of his sons. Vatablus and Luther expound it, as a monument of his hope touching another life. When he died afterwards, he would be buried where Abraham and Isaac were buried, but touching Rachel he provideth not so, the reason may be, because by the place of his own burial faith might be supported as touching God's promises, but in burying Rachel anywhere even in the way, he shown, that it is not material in what place dead bodies be buried: yet as Rebecca, so Leah was buried in that peculiar appointed place. In that Rachel's death is spoken of, but not Leah's, Rupertus draweth it to an Allegory, Rachel setting forth the Jews, who are dead, and Leah the Gentiles, who are a Church living unto God by faith to the end of the world. And as Rachel died in bringing forth, so the Jews died by infidelity in the very sending forth of the Apostles from amongst them: and as she called her son Benoni, but he Benjamin, so although the Jews counted the Apostles the Authors of much sorrow and trouble unto them, yet God will place them at his right hand in 12 Thrones to judge the 12 Tribes of Israel. Rabanus saith, her calling him Benoni, was Prophetical, because Saul who by persecuting caused so much grief, came of this tribe, and Jerusalem standing in this tribe shed the blood of many Prophets, causing much grief to their Mothers, but afterwards Saul was turned, and so shall the Jews, and thus become children of the right hand: so Ferus also, who saith moreover, that Rachel's dying where Christ was borne, figured out the overthrow of the Synagogue that should be at that time.

And Israel journeyed, and pitched his Tent beyond the Tower of Edar. This is omitted by the Septuagint, as being put in by anticipation, v. 16. as was shown before. It was the Tower of a flock, as was before said, because flocks of sheep were kept there, and for Jacob's remove thither, haply he was enforced by necessity, because he could have no place for his flocks elsewhere, other places being taken up by others before. For although God called him to Bethel, it was not to dwell constantly there, but to sacrifice, and to this place he came for the fruitfulness of it. Here Helena, the Mother of Constantine built a Church, calling it Sanctorum Angelorum Templum, thus Jerome who saith, that the Hebrews hold this Tower to have been the place, where the Temple was afterwards built by Solomon, so called Turris gregis, because of the Congregation coming together thither, and therefore it is so called by Micah, Thou ô Tower of the flock, the strong hold of the Daughter of Zion, but although the place of the Temple be called there so also, yet this, he saith, could not be that Tower of the flock, because it was near Bethlehem.

Then Reuben went, and lay with Bilhah his Fathers wife, and Jacob heard thereof.

Here another great cross happened to Jacob, so that he was nowhere unexercised: the Septuagint add, it was evil in his eyes, but Moses leaveth this to be understood, and to be gathered afterwards from Gen. 49. where he is disinherited therefore: what a great sin this is, see 1 Cor. 5. In that Moses [Note.] spareth not to set down these gross sins of the Patriarchs, when as he came of them, we may see, that he was guided by God in his writing. R. Solomon, whom some fellow, feigneth here that Reuben did not lie with her, but cast the bed of Bilhah out of Leah's Tent, where Jacob had placed it, disdeining, that this indignity should be offered to his Mother. Ferus will have Reuben in this a type of the Pharisees defiling their Mother, the Jewish Synagogue by false and corrupt teaching. Now the Sons of Israel were 12. this is inserted here, because immediately after he meant to set forth the genealogy of Esau, adding in conclusion, These were the Sons of Jacob, which were borne unto him in Padan-Aram: whence a question ariseth, how this could be said, seeing Benjamin was borne in Canaan? Chrysost. and Cyril answer, that he was begotten in Padan-Aram, but this cannot be, because Jacob had now been about 10 years out of Padan-Aram. Augustine saith, that the manner of the Scripture is to speak of anything, as belonging to all, when it not belongeth to all, but a very few. But the solution is very easy thus, These were the sons of Jacob, which were borne unto him in Padan-Aram, all but Benjamin: for the Reader could not be ignorant that the place of his birth so lately spoken of was Canaan, and therefore Moses left these words to be understood. Ferus noteth, that this numbering of his sons is made here partly for Benjamin, who had not yet been reckoned, and partly to show, that Jacob had many sons, from whom he doubtless expected much joy, but they occasioned much sorrow unto him, his grief being made hereby so much the greater, God thus mingling Gall with his Honey at all times. Some, that they are here numbered, that Reuben appearing to be the eldest, his fault might be the more aggravated.

Then Jacob came to his Father Isaac to Mamre the City of Arba, this is Hebron, &c. When he went into Padan-Aram, he left Isaac in Beersheba; of his remove from whence we read not, neither is anything spoken of him, till now since Jacob's going away, which was 30 years, and Rebecca is not spoken of at all, because, as Josephus saith, she was dead before this. It is likely, that Isaac being near the time of his death removed to this place, to lay his bones here with Abraham and Sarah. But why did not Jacob make more haste to Isaac, after his coming into this Land? Answ. his Mother being dead, and [Quest.] his Fathers affection not standing so towards him, there being many hindrances also in the way, it may be supposed, that he made the less haste unto him. Mamre is said to be from Bethlehem 20 miles. And although it be passed over in silence, haply he came in his own person often to him before this, but now with all his company: of Mamre see before, Gen. 13. 18.

And the days of Isaac were 180 years, &c. Jacob then was 120, because born Anno 60 of his fathers age. He had spent 77 of these years, before his going to Padan-Aram, 20 there, so that since his return again, before the death of Isaac had passed 23 years. But it is not to be thought, that he came not to him till that he was dead or dying to bury him, for he is afterwards said to have dwelt in Hebron, when Joseph was sold into Egypt, which was long before Isaac's death. See Chap. 36. Isaac's eyes were dim, before Jacob's going into Padan-Aram, wherefore he lived blind 43 years, which was a great affliction. And in all this time the promise of inheriting Canaan is not performed to try their faith.

Touching the addition here, he was gathered to his people, being old and full of days, see before, Gen. 25. 8. and likewise of the duty of burying, for as here Jacob and Esau are said to have buried Isaac, so Iaac and Ishmael are said to have buried Abraham there.

CHAP. XXXVI.

IN this Chapter is shown first, what Wives Esau took, and what sons he had by them, and of what dignity and greatness they were, that the prophecy of Isaac, Gen. 27. might appear to have been accomplished, and that it might be seen, how Isaac was blessed in both his sons. For it was for his sake, as Calvin noteth, that Moses vouchsafeth to make this honorable mention of Esau this one time, forbearing to prosecute his history anymore afterwards, because he was but as other men of this world, great and flourishing for a time, and then there is an end of them, they stand not before the Lord, as Jacob and his do.

Esau his wives were Adah the daughter of Elon the Hittite, Aholibamah the daughter of Anah, the daughter of Zibean the Hivite, and Bashemah Ishmael's daughter: whereas, Chap. 26. 34. Bashemah is said to be the daughter of Elon, and Mahalath is said to be the daughter of Ishmael, Chap. 28. 9. And instead of Aholibamah there is Judith, the daughter of Beeri the Hittite. Some think, that this diversity is by reason of the change of the names usual in all languages, or because grand-children are called the children of the grand-father, or adopted, or children by marriage.

That, which is spoke here, as also some other things, that follow, are spoken by way of capitulation: for Esau had taken these wives long before the death of Isaac, and went and dwelt in Mount Seir, as we may see, Chap. 32. but Moses purposing here to set down the whole history of him together, capitulateth these things. He, as Saint Augustine observeth, most probably went to dwell in Seir, when he saw, that his wives displeased his father and mother, but hearing of his fathers last sickness, he came as Jacob did into Canaan to his father, and having buried him, goeth again to Seir, to settle his abode there from thence forward, not meaning to come into Canaan anymore, but to leave that land to Jacob, because after their fathers death, his goods being divided between them, their substance was so great, that they could not dwell in one Country together, v. 7. and this and not his first going into Seir is here meant. So likewise the selling of Joseph into Egypt, the death of Er and Onan, and Judah's lying with Tamar; all that happened unto Ch. 40. were before Isaac's death, but only put off to be spoken of after, that Isaac's death and Esau his genealogy being set down, there might be none interruption in prosecuting the history of Joseph. For Joseph, who was born, when Jacob came out of Padan-Aram was but 17 when he was sold into Egypt, but he was 23 when Isaac died, as appeareth, because Anno 23, after Jacob's return from Padan-Aram Isaac died, as was shown before, Chap. 35. and Judah committed that sin about that time that Joseph was sold, Ch. 38. wherefore betwixt 17 and 23, there being six years of Josephs time spent in Egypt, something related of his usage there must needs come within the compass of that time, Chap. 39. And yet it is uncertain, whether he were imprisoned then, or not, because the time of his lying in prison is not set down, of which we shall see afterwards, but the time of his release is expressly set down, at 30 years of his age.

The sons of Esau by these his Wives were Eliphaz by Adah, Rehuel by Bashemah, and by Aholibamah Jehus, Jaalam and Chorah, altogether five, which are said to have been born to him in Canaan, as Jacob's to him in Padan-Aram, and Jacob's must inherit Canaan, and Esau's must be excluded therefrom, the divine Providence working this, that his promise might stand.

After this, mention is made of no more children that Esau had, but of his children's children, so that although he took him wives before Jacob, yet Jacob's number of children born to him in his old age were more then double so many as these of Esau. These his wives and children Esau took with all his substance, and went into Seir to dwell there. After this Moses reckoneth up the sons of Eliphaz, and of Rehuel, and then numbering the Dukes, that came of them and of Aholibamah, he maketh up the sum 14, all or most of which, it is likely with their trains came with Esau, when he went forth to meet Jacob.

Eliphaz the eldest is thought by some to have been that Eliphaz spoken of in the book of Job. From Teman his son it is thought that Teman had the name, which is spoken of, Ier. 49. 7.

Having reckoned up the Dukes, that came of Esau, Moses in the next place numbereth the Dukes, that came of Seir the Horite, who dwelt in that Country before, and were expelled by the children of Esau afterwards, in numbering of whom there is nothing memorable, but that Aholibamah is here set forth to be the daughter of Ana a Duke, and Timnah the Concubine of Eliphaz Esau's son, the sister of Lotan a Duke, v. 22. for the greater glory of Esau's family. And of Ana it is said in special, This is that Ana, why found Mules in the desert. The vulgar Latin for Mules readeth hot Waters, whereas it is not 〈 in non-Latin alphabet 〉 Waters, but 〈 in non-Latin alphabet 〉 , which the most skillful in the Hebrew translate Mules, a beast engendered by the coming together of an horse and an Ass, yet some stand earnestly for Waters, the finding of which in a Desert (they say) was rare, and therefore might well be spoken of. But it is meant that Ana now first put the horse and the asse together to try, what kind of brood would come of them, and the beast so engendered was called a Mule, being most strong of body, and it is the more probable, that this is the meaning because he is said to have done it whilst he kept asses, but the Law forbiddeth this, Levite. 19. This word indeed is nowhere else found for Mules, but Peradim signifying parted or separated, but this last word might be used afterwards to set forth their separate condition from all other beasts. The Septuagint leaveth Jemim untranslated, and the Chaldee rendereth it Gibbaraia Mighties, happily alluding to the strength of the Mule.

After the Dukes of the Horites thus reckoned up, Moses returneth again to Esau and his race, saying, that there were some Kings also in Edom, before there were Kings in Israel, as Belah the son of Behor, and Jobab the son of Zerab, &c. which Jobab is commonly held to be Job. So saith Aristeus, who wrote the history of the Jews, and Philo saith, that he was a King in Idumea, and married the daughter of Jacob, Dinah. Athanasius saith, that Job came of Esau, being the fifth from Abraham, so likewise Chrysostom; for Abraham, saith he, begat Esau, Esau Rahuel, Rahuel Zarah, Zarab Job; and Augustine, Theodoret, Gregory, Irenaeus, Apollinarius, &c. And for confirmation of this, the Septuagint add at the end of the book of Job, He was of his father Zarah, of the sons of Esau, and he was the fifth from Abraham, and reigned over Edom. His friends that came to him, were of the sons of Esau, Eliphaz King of the Temanites, and Bildad the tyrant of the Saucheans, and Sophar King of the Mineans, and his name was also Iobab. Yet Jerome saith, that he came of Nahor and Rabbi Solomon, that he was a Canaanite, dying a little before the over throw of that people, who were preserved till then for his virtues. And Lyranus saith, that the name here is Iobab, but there 〈 in non-Latin alphabet 〉 , which argueth, that they are two divers men, so likewise Vatablus. But haply for brevities sake, he might be called Job, although at the first Jobab. If anymore shall be needful to be spoken of this, it more properly belongeth to the book of Job, and therefore I refer it thither.

Moses having reckoned up seven Kings of Edom, returneth again to the Dukes, v. 40. who, as Musculus saith, are thought by some to have succeeded those Kings; Duke Timnah, Duke Halvah, Duke Jetheth, &c.

CHAP. XXXVII.

IN this Chapter beginneth the history of Joseph, before which in way of Preface Moses saith, These are the generations of Jacob, but then without speaking of his generations, till Chap. 46. he relateth immediately the things concerning Joseph only. Whereupon a question is moved, what is meant by saying, These are the generations of Jacob? Some will have these words to be a preparative to the generations reckoned up long after: some say that after them Joseph only is spoken of, because he was most like unto his father in conditions, the grace that was in Jacob seeming to rest upon him, so that he alone was the son of Jacob according to the spirit, coming of barren Rachel, as Jacob was of Isaac by Rebecca such another woman, and Isaac of Abraham by Sarah. But then generation should have been spoken of in the singular number, and not generations in the plural, and it is unusual to say, These are the generations, meaning some to be reckoned up long after; wherefore others considering the word used here is 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 parere, to bring forth, have rather expounded it of events,, these are the accidents, or the things, which those times brought forth unto Jacob for his further exercise, and thus it is used also before, Chap. 6. 9. and how the day doth parere or bring forth, it is spoken, Prov. 27. 1. Thus Vatablus saith some expound it, thus also Pagninus, and this I take to be the best. But Ferus followeth, that of Rupertus; saying that Joseph was herein a type of Christ, who alone amongst many Brethren was like unto, and the very image of God the Father. Joseph being 17 years old, &c. In the vulgar Latin it is, being 16 years old, against the current both of Hebrew, Chaldee, and Greek. Whereas this may seem to be against that which is related, Chap. 35. 28. saying that Isaac was 180 years old, and then died, at what time Jacob must needs be 120. because he was borne, Isaac being 60, and yet at his coming into Egypt he was but 130. Chap. 47. 9. at what time, yea nine years before Joseph is said to have been 30, chap. 41. 46. so that according to this; 22 years passed betwixt Josephs being sold into Egypt, and Jacob's going down thither, from 17 to 30. 13 and 7 years of plenty, and two years of the famine, but if after Isaac's death, there could be but 10 years. This seeming contradiction is easily reconciled by saying, that the figure Hysteron proteron was used in telling of Isaac's death before. See Ch. 36. 2, 3. how long Isaac lived after this selling of Joseph into Egypt. But why is the age of Joseph set down? Chrysostom saith, for the commendation of Joseph, in whom virtue appeared already, not able to endure the vices of his Brethren, and it aggravateth their sin the more, in that they were not moved by his young and tender age with compassion towards him; so likewise Rupertus. And by this we may gather, how long he was in bondage and misery, even 13 years, and from the beginning of this time the History of Jacob broken off, Chap. 35. 28, is here again continued, these are the things, that fell out, whilst Jacob dwelt in Hebron. And Joseph was with the Sons of Zilpah and Bilhah his Fathers Wives, that is, his Mother being dead, and he being envied of the Sons of Leah, because he was most beloved, they being of greater spirits, because they came of a free woman, he wisely to decline their envy consorted himself with the Sons of the Maid-servants, thus showing all humility, and herein, saith Ferus, he was also a figure of Christ, who came amongst sinners, as his Brethren, humbling himself to be made like unto them. And Joseph brought unto his Father their evil report.

In rendering this there is a manifest error in the Septuagint's Translation, wherein it is, They brought against Joseph an evil report unto their Father, and hereby Chrysostom, Theodoret, Isidore, and other Greek expositors following it have been made to err also: for the Hebrew Copy hath it, as we render it. But what evil report was this, which he brought unto his Father? the word translated, their evil report, is 〈 in non-Latin alphabet 〉 , their detraction, or oblocution, that is, their daily speaking ill of and against him, whereby he was so wearied, that he could not any longer bear it, they did so load him with contumelies. The Interlinearie gloss, the contumelies offered by the Sons of Leah to the Sons of the Maid-servants, adding also, that he accused them of Buggery, and Reuben of incest. Rupertus also saith, that he accused them of Buggery, and so likewise Tostatus. And there is a difference also about those that were accused, some saying, that they were the Sons of the Maid-servants, and some, as the interlinarie gloss, the Sons of Leah, as hath been already said. He was with the Sons of the Maid-servants, as preferring to live with them, and therefore it is not so probable, that he accused them, but the Sons, from whom he kept more aloof. And seeing Moses hath not set down any vice in particular, of which he accused them, it is not safe to pitch upon any, but generally, that they lived scandalously, whereby they came into infamy, and did express much envy against him. And this seemeth to be further set forth, v. 3. where it is said, that Jacob loved Joseph, &c. Expositors here generally commend Joseph, whereas he may seem to be worthy of taxation for accusing his Brethren, because, when he could not expect that by admonishing them of their vices he could reform them, but should rather have been derided for his labor, he told his Father of them, that he might take order for their reformation, and so they understand hereby great virtue, that could not endure vice to be implied in Joseph in these his young years. It is a fault indeed to complain of others with a desire of hurting, not of correcting them: but this certainly was not in virtuous Joseph.

Now Jacob loved Joseph more then all his children, because he was the Son of his old age and made him a Coat of divers colors.

There was so little a time betwixt the birth of the rest of Jacob's children, and Joseph, (for they were all borne in 7 years) that this may not seem to be the reason of his singular love towards him, because also Benjamin was borne long after, when he was more stricken in years. Wherefore Rupertus by the Son of his old age understandeth a Son excelling in those virtues, that are in the ancient, and Ferus followeth him. And both Philo, and Josephus, although they speak not of this, as a reason of Jacob's ••• at love towards him, because he begat him in his old age, yet they allege this as a reason, for the excellency of his body and the virtue of his mind, Philo adding also, that he came after the rest. The Chaldee Paraphrast hath it, because he was a wise Son, Puer cùm esset, prae se ferens senectutem. But it is commonly seen, that a child borne to a man in his old age is most beloved, because it is a comfort to him to see, that there is life still in his decaying nature. Jacob was 91 when Joseph was borne, and although he were old, when the rest were borne also, yet he being after them drew his affection most unto him, and as for Benjamin, he was yet an infant, and therefore haply not meant, when Joseph is spoken of, as most beloved of all his Sons that were grown up. It is not to be doubted but that there was singular virtue in Joseph, but because Jacob would not have it known, that he loved him most for that, but because he had him in his old Age, therefore Moses omitting that, speaketh of this only. For the Coat which he made him of divers colors, the vulgar Latin hath it, Tunicam polymitam, made of many and sundry sorts of threads; the Septuagint, 〈 in non-Latin alphabet 〉 ; Aquila, talarem; Symmachus, manicatam, as Jerome saith. The Hebrews will have it silk. It was doubtless a more precious Garment then he made for the rest: by the diversity of the works therein, the divers graces shining in Joseph being expressed, as Rupertus saith: of Garments of divers colors see more, 2 Sam. 13. 18.

And when his Brethren saw, that his Father loved him more then all his Brethren, they hated him, &c.

It is hence observed, that when Parents show more love to one child then to another, it procureth unto him the hatred of the rest, and therefore the exhortation of Ambrose is, Let a like grace join those children, whom a like nature hath joined. And yet he denieth not a liberty to Parents to love most, where they see most merit, that children may strive to go one before another in dutifulness. But they must be wise to conceal their love, for fear of hurting the beloved through envy more then benefiting him.

And Joseph dreamed a dream, and he told his Brethren, &c.

Joseph, as Philo and Josephus say, not thinking that his Brethren did bear him any hatred, like a simple youth told unto them, as to his friends, his dreams presaging his future advancement, for which they hated him yet more. Dreams and visions were the two ways, whereby God revealed things to come unto his servants. It is not to be doubted, but that Joseph, as all other men, had many dreams, but those that were Prophetical, God did make a greater impression of them in the mind, whereby they were known to be such. And at this time, when Joseph suffered by the envy of his Brethren, God comforted him seasonably by these dreams. But a question [Quest.] may be made here, whether there was not in him some pride, whereby he was stirred up to tell them? To this Bernard answereth, that he doth not think, that he declared them out of vanity, but out of simplicity, and if there were any pride in telling them, it was expiated by those things, which he afterwards suffered. Tho. Anglicus answereth, that God, who sent him these dreams enforced him to declare them, that his future exaltation might be known to be foreseen and fore-ordained of God. He revealed not unto him, what he should suffer, but how he should be advanced, because he was now afflicted and needed all comfort, and when the time of his sufferings should come, his faith should be the more exercised, seeing contrary things and such as threatened destruction to happen to him at the first instead of this expected advancement. Touching the dream, it was not of things concerning that course of life, which he then led, for he kept sheep, but concerning Husbandry, he and his Brethren were binding sheaves, and their sheaves came and did reverence to his sheaf, whereby was shown, that he should be taken from that course of life, and not at home, but elsewhere come to this preferment: thus Calvin. And more particularly the matter whereabout he should be busied, viz. the ga •• ering of corn against the famine in Egypt, seemeth to be pointed at.

And Joseph dreamed another dream, and he told it to his Father and his Brethren, saying, Behold, the Sun, Moon, and 11 Stars did bow down unto me.

This dream was added for further confirmation of the same thing, a similitude in Heaven being represented, as there upon earth, that it might be known to come from God, only his principality over his Parents also is hereby signified, as Jacob expounded it, v. 10. reproving him therefore; yet it is said, that he considered the matter. Here two questions offer themselves. 1 How it can be said, that Josephs Father and Mother worshipped him, when as his Mother was dead before this, and his Father is not anywhere said to have worshipped him, when he came down to him into Egypt, although his Brethren did? 2 Why Jacob reproved Joseph for telling this dream, but yet pondered it? If he thought it to come from God, why did he reprove him, and if not, why did he ponder it? Touching the first, some labor, but in vain, to prove that Rachel was yet living, for it is contrary to the course [Quest.] of the History. Augustine and Rupertus think, that no full satisfying resolution can be given, but by flying to a mystery, whereby Joseph is made a figure of Christ, whom the Sun worshippeth, when the old Church now triumphing in Heaven, and the Moon, when the Church militant, and the Stars, when every of the Saints departed doth worship him. But these are curiosities; and no better is that of some Hebrews, saying, that the Sun and Moon worshipped Joseph, when they reverenced Joshua coming of him to stand still at his bidding. For it is to be understood of the person of Joseph. Whereas Rachel may seem to have been alive at that time, because Jacob saith, Shall I and thy Mother worship thee? Lyranus saith, that this was spoken by him in way of derision, as if he had sad, This is a vain dream, for thy Mother is dead, and therefore cannot possibly come to worship thee, and who will beleave, that I thy Father shall ever do this? which he spake so, that his Brethren might the less envy him for it, as being of things incredible. But in the dream there must be a verity in respect of all particulars, how then was this? The same Lyranus and Tostatus also answer, Jacob worshipped him, when he sent by his sons, putting such humble terms in their mouths towards him, calling himself his servant, and touching his mother, one saith, Leah was meant; another, Bilhah the wife of his Father, and therefore one, that might well be called his Mother. I think it was Bilhah Rachel's maid, who was now, as his Mother, she being dead, in that she cherished him up with her Sons, for Leah died about the time when Jacob went down into Egypt. If it be said, we read nothing of Bilhahs bowing unto him: It may easily be answered, all things that were done, are not set down, and so the wives speeches, and humiliation towards Joseph being afar off might be by Moses omitted in the History following. They were certainly sensible of their children's and their own danger by famine, and therefore it is likely, as their Father, that they were moved with Reverence towards Joseph, so great a man now in Egypt. Touching Jacob's worshipping of Joseph, Chrysost. Hom. 66. saith, that it was fulfilled Chap. 47. v. 31. when he worshipped upon the end of his staff; so likewise Theodoret. Qu. 108. and Procopius, but Musculus, when he humbled himself unto him, saying, If I have found grace in thine eyes, Chap. 47. 29. Touching the other question, Jacob did [Quest.] not seriously reprove Joseph, but before his Brethren, that their envy might be the less against him, and these dreams of his might not stick in their minds, as portending any future advancement, but be neglected by them, as vain and frivolous, yet by himself alone he thought upon them, expecting the event thereof, yet, as Calvin saith, Jacob's act herein is not justifiable, for he ought rather to have dehorted his sons from kicking against the pricks, by stomacking God's decree touching their Brothers advancement, and to have persuaded them to be willing with that which God would bring to pass. Ferus rendereth another reason of Jacob's reproving him, viz. lest he should by his dreams be puffed up with pride.

And his brethren went to feed their fathers flock in Shechem. Philo telling this history saith, that Jacob feared, lest if his sons were still together at home, for envy against Joseph they would raise some sedition, wherefore he sendeth them far off, thinking that in time this grudge might by their discontinuance from Joseph be taken away. This Shechem is by some, as Musculus saith, thought to be the Shechem spoken of before, where the people were destroyed, but he thinketh it rather to be some other place named here only for the fertility of grass, not far from Hebron. I see no reason, but that with Ferus we may understand that Shechem, because that although they had removed from that place, being full of fear, yet Jacob having ground which he had bought there, the danger being now past, it is most likely that he would adventure to make use of it again for the feeding of his cattle, being so greatly confirmed by God since his coming from thence, as he had been when Jacob's sons had been there a certain time. He sendeth Joseph unto them to see how they did and the cattle, and to bring him word, who goeth, and not finding them there, but learning gy one that they were gone to Dothan, he followed them thither. Shechem, to which he was sent, as one saith, was 60 miles from Hebron, from thence to the Tower of Edar 20, from Edar to Bethel 12, from Bethel to Shechem 28, who therefore reckoneth this journey of Joseph 60 miles, not doubting, but that it was the same Shechem with that before-mentioned Dothan, as the same Author saith, was from hence four miles. Here was a City into which Elisha led the Aramites. The man, that is said to have found Joseph, and to have directed him to Dothan, is by the Hebrews held to have been an Angel, and likewise by Ferus: but as Musculus well saith, there is no need to hold that he was any other then a man, who by God's providence came at that time to direct this wandering youth. Whereas Ferus argueth from his knowledge of his brethren, which he being a stranger could not have had of them if he had been a man, it is a weak argument; for Jacob having now lived long in that Country, and being a great man and of note, both he and his sons might be known to many, even strangers dwelling a far off, especially where they had formerly dwelt, as about Shechem. Here see an example of the obedience of a child to his father, going so far off alone to see his unkind brethren at the command of his father, and doing his best diligence to find them [Note.] out in another place, when they were not in that.

When Josephs brethren saw him, they conspired together to kill him, but Reuben counseled rather to cast him into a pit, that he might preserve him alive. Behold, say they, this dreamer cometh▪ in the Hebrew, this master or author of dreams: by which saying is implied, that they would not have his dreams by any means to come of God, but from the pride and vanity of his own mind: for if they had conceived them to have been of God, they durst not have impugned them, lest they should have been found fighters against God, as Calvin speaketh. And thus they conspired, whilst he was yet a far off, so that it came from grounded malice in them, and it is most probable, that they had talked before together about such an heinous fact, or else each one would have feared to have bewrayed his mind unto his brother. Ambrose excuseth this their conspiracy, saying, They did not thus stir up one another against Joseph to kill him, but in a figure, representing the wicked Jews, who should afterwards stir up one another against Christ, saying, Come, this is the heir, let us kill him, and the inheritance shall be ours, as it is in the Parable. But it coming from the height of malice in them could not but be abominable, although figurative, and therefore we may see, how candid Moses was in not sparing to relate this of his progenitors, and how gracious the Lord was in choosing these men for the seminary of his Church, notwithstanding their horrible vices, and how miserable the state of the Church then was, being but in one family, and that so foully corrupt, that if the stories of the Heathen be perused, the like villainous plot is hardly to be found amongst them, that so many brethren should consent together to murder one, and that a brother of their own.

Reuben hearing this, dissuadeth from it, saying, Let us not kill him, but cast him into a pit, and let not our hands be upon him, that he might deliver him to his father. Reuben was the son of Leah, whose sons did most envy him, and yet God moved his heart to stand for Josephs deliverance, and Judah who came of the same mother, was the next that sought to save him alive, but not one of the sons of the two maid-servants, with whom he lived, that spake for him. A thing worth the noting, by a divine Providence, when God will, the greatest [Note.] enemies to a man are made his greatest friends. God knoweth, saith Musculus, how to take from amongst our enemies those, that may stand against the fury of our enemies. Reuben had been most vicious, for he went up to his fathers bed, either therefore he is now converted, or seeketh to take this opportunity of doing something to please his father so again, that he might be restored to his favor. The thing whereby he moveth them, is by propounding the heinousness of the sin of fratricide, as Josephus declareth in more words; but it is strange to see, how they were besotted, in that they could be persuaded, that they should not be guilty of his blould, if they did not directly murder him, although they cast him into a pit to be starved there to death, which indeed was rather a greater cruelty. When Joseph was come to his brethren, they take him according to Reuben's counsel, and cast him into a pit, which was so deep, that he could not get out anymore, but void of water, and the report goeth, that there be many such in those parts: but they first strip him out of his party-coloured coat, as being one thing, at which they were so greatly offended, because Jacob made it him, as an argument of his singular love towards him. With what words they spake unto him is not set forth, nor how he entreated for himself, but that he entreated, see Chap. 42. 21. The pit is said in the vulgar Latin to be an old pit, and R. Solomon saith, it was full of Serpents; but this is improbable, because Reuben counseled to put him in there for his safety. His coat being put off, it is not likely that he was naked, but left with some under-garment upon him, this being a loose one, which he ware uppermost, according to the manner of those Countries.

And they sat down to eat bread. This doth further aggravate their sin, that having committed so heinous a wickedness they were not touched with any remorse, but went presently to their repast. Behold, a company of Ishmaelites came from Gilead, &c. the word translated company is 〈 in non-Latin alphabet 〉 signifying a way, the continent being put for the content, the Chaldee Paraphrast readeth it, a company of Arabians, and both Philo and Josephus relating this history, call them Arabians. V. 36. and before that v. 28. they are said to have been Midianites, to whom Joseph was sold, and that sold him again in Egypt. Hereupon a question ariseth, how they consult about selling him to the Ishmaelites, [Quest.] but sell him to the Midianites, and how the Midianites are said to have sold him again to Potiphar in this chapter, but Chap. 39. 1. the Ishmaelites? Saint Augustine saith, that although the Midianites came of Midian the son of Ketura, and the Ishmaelites of Hagar's son Ishmael, yet, Gen. 25. Abraham sent them away into the East, giving them gifts, and so inhabiting together: although they bare divers names, they were but one Nation, sometimes called Ishmaelites, and sometimes Midianites. And therefore Moses speaketh of them accordingly, sometime by one name, sometime by another, they being some Ishmaelites, and some Midianites, that travelled here together. Their dwelling was not in Gilead, for that was part of the land of Canaan; but in Arabia, from Havila to Shur, more Eastward then Canaan. But it is most probable, that they went to Gilead for these wares, which they carried now into Egypt, which are said to grow abundantly there. The wares carried by them upon Camels are said to be Spicery, Balm and Myrrh. Tostatus saith, that some Hebrews read it Wax, Treacle, & Chesnuts, which he rejecteth. The first word is by Jerome translated Pigmenta, or Unguenta: the second word in the vulgar Latin is Rosin, of the Hebrew word Serar, to bind, because it healeth and bindeth gaping wounds together, the third is Stacte, which being beaten into powder and burnt, yieldeth a most sweet smell, and Dioscorides describeth it to be the fat of new Myrrh.

When they saw this company coming, Judah exhorteth them saying, What profit is it, if we slay him and conceal his blood? Come, and let us sell him to these Ishmaelites, and let not our hand be upon him, &c. Joseph being put into the pit to be starved to death, this beginneth now to work upon the conscience of Judah, wherefore he speaketh thus, meaning, that if they did so slay him, and conceal it, yet they should not by this means go scot-free from so horrible a sin, God would find it out, although it were concealed from man; he therefore taketh this opportunity to persuade them to sell him rather to the Ishmaelites.

Hereupon Joseph is drawn out, & sold unto them for 20 pieces of silver, that is, as the Chaldee Paraphrast rendereth it, for 20 shekels, the Septuagint render it pro 20 aureis, but they are much more Josephus saith pro 20 minis, Ambrose, and Augustine make mention of some copies, wherein it is 25, or 30 pieces of silver, which was doubtless made so, because Joseph was a figure of Christ sold for 30 pieces of silver. The true reading is, as we have it, 20 pieces of silver, that is, shekels, and a shekel is 15 ^d , the shekel of the Sanctuary twice so much of our money: then 20 shekels are one pound five shillings. And 20 shekels are set down, Levite. 27. 5. of one under 20 years of age, but every servant killed is valued at 30 shekels, Exod. 21. 32. Whereas, Amos 2. 6. Israel is threatened for selling the just One for silver, and the poor for a pair of shoes: R. Eliezer saith, It is in alluding to this selling of Joseph, with the 20 shekels taken for whom, they bought each of them two pair of shoes.

Then Reuben returned to the pit, not knowing, what his brethren had done, that he might draw out Joseph when they were away, but not finding him, he rendeth his garments, and complaineth, requiring, as Josephus and Philo say, of them, what was become of him; and when they had told him, that he was sold into Egypt, he spake against it, as a most heinous fact, but by and by, lest their fury should be stirred up against him also, he held his peace.

And they took Josephs coat, and killed a Kid, and dipped it in the blood, &c. According to theie first device, when they conspired together to kill Joseph, and to say, that an evil beast had devoured him, so they now use means to make their father believe, and the coat thus dipped in blood being brought unto him, he apprehendeth it accordingly. Whereas they are said to have killed a Kid, Josephus saith they killed a Goat, so likewise Pagninus, and the word Sanghir here used doth indeed signify a Goat, and Ghedi a Kid, but Sanghir is sometime put for a Goat, sometime for a Kid, and all other Expositors, and Jerome and the Septuagint turn it a Kid, v. 34.

Then Jacoh mourned for his son, and put on sackcloth, and when his sons and daughters came to comfort him, he would not be comforted, but said, I will go down to the grave to my son mourning. Rupertus conjectureth, that Jacob thought that his sons through envy had killed Joseph, whatsoever he said, but would not bewray his thoughts, and that this made him so full of heaviness: for if he had discovered his thoughts, he could not tell how to prove it, or how to deal with them for it. But, because he never afterwards did charge them with it, to move them to repentance therefore, as he would have done if he had thought them guilty, this opinion is not probable. Jacob rent his clothes, and put on sackcloth, to show, how his heart was rent with that heavy accident, and in way of humbling himself, as the manner was of the people of those parts. For grave, to which Jacob saith, he should go down mourning, Lyranus hath it hell, expounding it of the Limbus Patrum, imagined to be in the upper part of hell, and this is followed by all the Papals generally. But what the word Sheol here used signifieth, and the divers opinions of Writers, see Acts 2. 27. whereunto I will add, that because the Chaldee hath it Gehenna, Ibn Ezra reproveth it, saying, that it is plain by the use of the word Sheol in divers places of Scripture, that it signifieth the grave. And Cajetan, and Eugubinus themselves are for this exposition, as most aptly agreeing to the thing spoken of, viz. his sorrowing, till that he was dead and buried, so likewise Ferus.

And the Midianites sold him to Potiphar an officer of Pharaoh, and Captain of the guard. For Officer Calvin readeth it Satrapae, a Prince, and Vatablus and the Chaldee Paraphrast, the vulgar Latin an Eunuch, for the word 〈 in non-Latin alphabet 〉 , as Vatablus hath it, signifieth both a Prince and an Eunuch, because Eunuchs were in places of principality about divers heathen Kings. Hereupon a question is made by some, how Potiphar could be an Eunuch, and yet had a wise? but this question is at an end by that which hath been already said. The words translated, (Captain of the Guard) are 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 mactare to kill, as Muscnlus hath it, whereupon some have expounded it Master of the Butchers, or of the Cooks; but this rendering it, Prince of the Soldiers, or one over the guard is rather to be preferred, as being a greater dignity, and so the house, that Joseph came into by a singular providence, was an house more likely for him to be advanced in, then in another ordinary house. Lyranus is for this translation, because the office of a soldier is to kill their enemies, so likewise Jerome and Augustine, but Philo and Josephus and Ambrose are for the other.

Now as in this history the literal sense is first to be respected, so it is to be understood, that Joseph in all this was a figure of our Savior Christ. As he came of barren Rachel, so Christ came of a barren Virgin. As he was singularly beloved of his father, because he was born to him in his old age, so was Christ of our heavenly Father, as one that was born in the old and last age of the world. As he had a coat of divers colors, so Christ was endued with divers excellent graces, and divers people saith, Isidore, were gathered to him. As he was envied of his brethren, so was Christ of the Jews. As he was appointed to keep sheep, and lived with the sons of Bilhah and Zilpah, the meanest of Jacob's sons, so Christ was the true Shepherd, but his conversation was amongst the poorest and meanest. As he could not endure the ill manners of his brethren, but accused them to his father, so Christ cannot endure the wicked, and will accuse them and judge and condemn them at the last day. And as Joseph had dreams portending his exaltation, for which his brethren hated him the more, so Christ speaking of his equality with the Father, of his glory to come, was the more hated of the Jews. As Joseph was sent afar off to his brethren, so Christ; and he spared for no pains to find them, but they conspired to kill him, & sel him for 30 pieces of silver, as Joseph was sold for 20. As Reuben took Josephs part, so did Nicodemus amongst the Pharisees Christ's. As they plucked off Josephs coat, so the Jews sought to take the coat of divers graces from Christ, saying; that he was a sinner, had a devil and was mad. As Joseph was diversely ill handled, sometime being cast into a pit, out of which he came again, and sometime sold for a slave, so Christ was sometime taken to be cast down off an high hill, sometime attempted to be stoned, but he escaped, but lastly, he was sold. As when they had put Joseph into the pit, they sat down to eat bread; so when Christ was by the Jews crucified, they ate the Passover. As by the counsel of Judah, Joseph was sold, so by Judas Christ: as he was lifted up out of the pit, so was Christ from the pit of death. Thus Ferus, Isidore, Rabanus, &c.

CHAP. XXXVIII.

AT that time Judah went down from his Brethren to a certain Adullamite whose name was Hirah, and he saw there the daughter of a certain Canaanite, whose name was Shuah, and he took her, &c.

The Hebrews, saith Ferus, declare this to be the cause of Judah his going from his brethren to this Adullamite, viz. because they seeing their father so heavy for the loss of Joseph, and that he would not be comforted, quarrelled with him for the counsel, which he had given them to sell away Joseph, whereas he being their elder, if he had then advised them to let him go free, they would, their anger by that time being pacified, have hearkened to his voice. Forsomuch as then he could have no quiet living amongst them, he went thus away from them, and married, and had children, but they died, whereupon he noteth, how God in justice dealt with him, as he had dealt by others, [Note.] he had counseled to sell Joseph into another place to strangers, now he liveth therefore amongst strangers; and he by that means made his father sorrowful, as if his son had been dead indeed, wherefore his sons are taken away by the Lord, and his Wife after them to his great sorrow.

But some Hebrews, as Vatablus hath it, say, that these things fell out before the selling of Joseph, but this is improbable, forsomuch as the history of Joseph being by Moses begun, he would not doubtless have interrupted the course thereof, but to bring in these things in their proper place. Moreover, if this were granted, and Judah had married at 16 years old, and had three sons at to, how could any of them be grown up, and die, and he beget a child of their widow, and that child grow up and beget another by the time of their going into Egypt, which cannot be above 27 or 28 from the 16 year of Judah his age? He that will count it, shall find that Pharez could not then possibly be above four or five years old. Odulla, as Jerome saith, was a little Village, being afterwards of the Tribe of Judah eight miles from Jerusalem towards the South-west, from Hebron above 20 miles. The great doubt here is, how it can be said, that Judah now married a wife and begat three children, whereof two married and died, and that he lay with his daughter in law many years after, and had by her Pharez and Zarah at one birth, and Pharez had two sons Hezron and Hamul, when Jacob went with his family down into Egypt? For betwixt this and the going into Egypt were but 22 years, seeing Joseph was now 17, and then 39. For admit, that Judah married a Wife this very year, and had his first son within the year, yet we must suppose him to be 18 or 19 when he married, then Tamar his daughter in law had another of his sons, and he being dead, remained a widow a long time before that Judah lay with her, so that here is more then this whole time run out when Pharez and Zarah were born, how then could Pharez have sons also in this space of time? Saint Augustine both moveth and answereth it in effect in speaking upon Gen. 46. 15. of the 33 children of Leah, which she and hers are said to have had in Mesopotamia of Syria, when he saith, that the children are counted in their parents, because they were borne there: for Leah had but six sons and one daughter there, the children which were born unto them coming afterwards in Canaan, and in like manner it may be said, that the sons of Pharez are spoken of, as going down with Jacob into Egypt, when they yet were not, but in Pharez their father. Yet upon this Chapter Augustine laboreth to clear this doubt, by saying, that these things are spoken by way of capitulation, being done before the selling of Joseph, although related after, and in sifting this resolution, he findeth it not firm, because when Joseph was 17, Judah was but 21, and therefore could not be married long before. The best light therefore, which he giveth for the clearing of this doubt is in his last Question, where speaking of the sons of Machir, the son of Manasseh Joseph's son, who were brought up upon Josephs knees, he saith, that, these could not have been counted amongst the number of souls belonging unto Jacob at his coming down into Egypt, as they are by the Septuagint, numbering 75, but that all, which were born to the end of Joseph's life, who was the cause of their coming into Egypt, come into the account. But I rather think, that when it is said, All the souls that came with Jacob into Egypt were 66, it is meant which came with him, or came of him before his death, which was not till 17 years after, and in that time Pharez if he married young, might have children. And it is to be supposed, that now the Lord beginning to fulfil his promise of increasing Abraham's posterity extraordinarily, they married very young, and fructified beyond the ordinary course, as before Isaac and Jacob had stayed long, before they married or had any children. Or it may be said, that the two grand-children of Judah by Pharez are mentioned amongst those, that went down into Egypt, although they were not yet, but in their father for the dignity of this line, in respect of Christ coming thereof, seeing no grand-children else of any of Jacob's sons are spoken of, but only of Asher, Chap. 46. 17. which he might then well actually have.

The woman married by Judah was the daughter of a Canaanite called Shuah, for this was her fathers, not her name, as appeareth by the word 〈 in non-Latin alphabet 〉 , the Chaldee Paraphrast rendereth it, the daughter of a Merchant, for so the word Canaanite is also sometimes taken, but Calvin will rather have it of a Canaanite, holding that Judah is here branded for marrying with the inhabitants of that Country, which he ought not to have done, and therefore God sendeth his curse upon that marriage, so as that the children that came thereby were none of them of the holy Line of Christ. But if so, would not God as well have cursed his going in to Tamar, in an incestuous manner? Wherefore I think rather that these things are set down, that the full history of Judah his proceedings, before he came to beget Pharez one of the progenitors of Christ of Tamar, might be understood, that seeing his and her foul vices we might admire the grace of God towards sinners, and not be swallowed up of despair for any of our sins: whereas it may seem to be a disparagement to Christ to come of such parentage, it is not, but as filthy places, upon which the sun shineth, do not pollute the sun, but are purified by the sun-beams, so Christ contracted no defilement from them, but they were sanctified and made glorious by him, the filthiness of their sins being done away.

Judah being married hath three sons; Er, signifying vigilancy; Onan, fortitude or grief; and Selah, peace: and touching the third, it is said, that he was in Chezib when she bare him, the vulgar Latin, and she ceased bearing, but falsely, for Chezib is a City in Palestine, but being Englished, it signifieth a lie, whereupon it is likely, that the vulgar Latin goeth, as if she made no doubt, but to have had more children after this, but had none, wherein she was in a lie.

Er being grown up, Judah took him a wife, but he was wicked, and the Lord slue him, and likewise Onan. Here because it is not particularly set down, what the sin of Er was, there are divers conjectures. S. Augustine saith, that it was cruelty, and that these two figured out two sorts of wicked men, the one of such as hurt others, the other of such as will not benefit others. But the Hebrews say, that the sin of Er and Onan was all one in substance: For Tamar being a fair woman, and he being greatly enamored with her beauty, knowing that by bearing of children it would the sooner break; he to prevent her impregnation, spilled his seed, intending in his marriage not the increase of posterity, as he should have done, but only the satisfying of his carnal lust, and this is followed by most. This was such a wickedness in him, as that of the Sodomites, Gen. 19. He is said to have been wicked before the Lord, that is, notoriously wicked not regarding, who knew how ill he did whether God or man. See for this phrase before, Gen. 10. 9. and by this phrase it should seem, that his sin was not secret betwixt him and his wife alone, but open to the world, which maketh rather for the opinion of Augustine, then for that of the Hebrews, and if it had been the same sin with that of Onan, it would doubtless in like manner have been expressed. For this his wickedness God slue him, that is, by some open judgment, so that all men might take notice, that it was God's hand, wherewith he was smitten. It may be noted, that 〈 in non-Latin alphabet 〉 signifieth wicked, and 〈 in non-Latin alphabet 〉 by which word Er is set forth by altering the order of the letters is 〈 in non-Latin alphabet 〉 wicked, so that the Anagram of his name was most true. I cannot with Ainsworth say that God slue him, because he would have no wicked man of the line of Christ, for what else was Jeconiah and Judah himself for his incest, but this was done for the terror of such as are impudent in their wickedness.

Touching Onan, his father Judah would have him to take his brothers wife, being thus left, to raise up seed unto his brother. A question here offereth it self, seeing this law was not made till afterwards in the days of Moses, Deut. [Quest.] 25. how Judah was stirred up to appoint his son Onan thus to marry? To this it is generally answered, that although this law were not now written, yet as divers other laws, about clean and unclean creatures, and of altars and sacrifices, &c. were observed, God specially guiding his servants of old, so to do by inspiration, and thus the son had them from the father, generation after generation, so doubtless this law had been by the like guidance observed amongst the Hebrews from the beginning, and that line of which they come; the writing of these laws afterwards being but for durability, lest in continuance of time, as this Nation increased, and they were dispersed, these laws should amongst some of them be obliterated and forgotten. Yet Philo saith, that even amongst the Canaanites the like law was followed. If it may seem to be repugnant to another law, whereby the brother is forbidden to marry the brothers wife. This is easily answered, it is an exception to that general law, such a thing is not to be done, but in case that the brother dieth without issue, in which case for a good greater then the evil coming by a marriage with one so near a-kin, that law was dispensed withal, and the issue first coming by a man's marrying with his brothers wife thus, was counted to the dead brother, and called by his name. This law of raising up seed of the relict to the eldest brother lasted no longer then the first-born amongst many brethren, Christ Jesus to come was figured out, so that he being come, it were incest now in any case for a man to take his brothers wife.

For the sin of Onan, it was most detestable. 1 Because it was unnatural to spill the seed given him for generation. 2 Because he did great wrong thus unto Tamar, hindering her, that she could not be the mother of children. 3 He did, as much as in him, mar the seminary of the generation of man, that he should have no further increased. 4 He was envious in the highest degree against his dead brother, rather then he would raise up seed unto him, he preferred to go himself seedlesse. Lastly it was also aggravated, in that Er being made an example for his wickedness before him, he would not yet take warning thereby, wherefore he was most justly by some remarkable judgment soon taken away also.

Tamar becoming thus a Widow the second time, Judah biddeth her to stay in her fathers house, till his other son Shelah was grown up, being afraid to match her yet unto him, lest he should be slain also. He thought the cause of his sons death, saith Calvin, not to be in their wickedness, but in the woman, and therefore he thus defrauded her, so blind are parents to see into the faults of their children. It was certainly an unjust thing in him thus to delude her. But it seemeth, that having another son, she being matched once into his family, & having no child, it was not lawful for her to mary again elsewhere, but was tied to that family, so that his speech herein to her was but according to course, yet in that he meant not to do as he said, he offered injury unto her.

After this the wife of Judah dieth, and his mourning time for her being over, he goeth with his friend Hirah, who was spoken of before, v. 1. to Timnath to his sheep-shearing: this, as one saith, was six miles from Odulla. Tamar hearing of this, and finding that he went about to deceive her in the matter of Shelah disguised herself, and sat in his way in an open place, in Hebrew 〈 in non-Latin alphabet 〉 in apertione oculorum. Some, as Calvin saith, understand hereby a place, where two ways met, others a place where a fountain ran into two rivers, because 〈 in non-Latin alphabet 〉 signifieth, as eyes, so fontes: some translate it, as a proper name, in ostio Henaim, the plain meaning is in some public place, where men's eyes might look upon her, as they passed by, she feigning herself to be a common woman, and being attired accordingly The word put for harlot here is Kadeshah, signifying holy, but it setteth forth one most unholy and commonly fornicating, as Kadesh a Sodomite, Deut. 23. 17, 18. 1 King. 14. 24. because such uncleanness was committed in the consecrated places of the Heathen, as we may gather, 2 King. 23. 7. Hosea 4. 14. This trap being set thus for Judah, he is taken, and goeth in unto her, being veiled, for even Whores in those days were taken with a kind of bashfulness for their shameful sin. He agreeth to lie with her for a kid, and she demanding it, giveth her for a pledge, till he should send it, his Bracelets, Signet and Staff: Calvin readeth for Bracelets Pallium, Vatablus, Cidaristua, and so Luther likewise expounding it of some linen, turbanto, like that of the Turks, which he ware about his head and neck, being an ensign of dignity in that Country, as the signet also was. The Hebrew word is 〈 in non-Latin alphabet 〉 , which cometh of 〈 in non-Latin alphabet 〉 luctare cum implicatione membrorum, so that it signifieth properly a folded cloth, wherewith anything is covered, as Numbers 19. 15. wherefore I approve rather of that of Vatablus, then of the vulgar Latin Armilla, followed in our translation Bracelet, of which no such reason can be rendered, neither did men but women wear these. They were ensigns of his dignity, but he refuseth not to part with them to have his lust satisfied into the hands of an whore; whereby we may see how violently, and without all respect men are carried [Note.] to this wickedness, if they suffer fleshly lust to sway with them. These pledges being obtained, he lieth with her, and she was with child; But when he was gone, Tamar departed thence, and put on her Widows raiment again. Judah then sendeth the Kid by the hand of the Adullamite, but the whore could nowhere be found. Three months after Judah heareth that Tamar was with child, whereupon he would have her burnt. A question here ariseth, why Judah would have so severe a punishment inflicted? It is answered, [Quest.] that stoning to death for an Adulteress was appointed afterwards by the Law of God, and before that most anciently, as the fathers had other laws by inspiration, so they had this of putting Adulteresses to death, and as Musculus saith, the custom was in those parts to burn them, Levite. 21. 9. If a Priests daughter had played the harlot in her fathers house, she was to be burnt, hereupon some think that Tamar was Melchizedecks daughter, and therefore this great punishment was appointed her, but this is a fond conceit. We may see by this and by other laws amongst Heathen men, how hateful Adultery was, so that it was most severely punished. Amongst the Arabians it was punished with death, as Strabo saith. Amongst the Egyptians, the nose of the woman was cut off, and the man was beaten with a thousand stripes, according to Diodorus Siculus. Zaleucus the Lawgiver of the Locrians would have it punished with putting out both the eyes, and when his son was taken in the offense, he that the law might not be broken, and yet his son might not be made stark blind, caused one of his eyes to be put out, and one of his own. Amongst the Germans she was stripped, her hair was cut, and she was beaten through the street by her husband with a club. Amongst the Persians a King called Cabades, would have adultery go unpunished, but this was so heinously taken by his Subjects, that they put him from his Kingdom, wherefore it is a foul shame that in Christian Common-wealths this sin is [Note.] little or nothing at all punished. But it may seem, that Tamar was no Adulteress because she was single. To this some answer, that she was contracted to Shelah, and for one contracted playing the whore, and for one married, there was the same punishment appointed: for Shelahs brethren being dead without issue, she was his wife in right, and therefore lying with another man, an Adulteress. And this seemeth to be the truth, although opposed by some, affirming that she was yet free from Shelah, and the rather, because he had now taken another wife, but this is only a groundless conjecture. But it may be demanded what authority Judah being a private man [Quest.] had to command her to be thus punished? To this some answer, that he appointed not the punishment, as having power of himself, but required the Judges according to the law thus to proceed against her. Some say, that he for his wisdom was made a Judge amongst the Canaanites, but this is improbable, and some, that in every family he that was the chief, had power of life and death in that family, but this is as improbable, and tending to the overthrow of a Common-wealth. Wherefore I subscribe to the first. But although [Quest.] he would have her to be burnt, how can it be defended that he would have this done, she being now with child before she was delivered? This [Answ.] was more then Heathenish cruelty, for to say nothing of the divine Law, the father shall not die for the child, nor the child for the father, the Romans appointed if any woman condemned to die were with child, she should first be delivered, and then executed, and not before; so saith Clemens Alexandrinus, and Aelianus saith, amongst the Athenians, a woman being condemned for Witch-craft, because she was with child she was preserved till the time of her delivery. And Plutarch relateth the same touching the Egyptians. And in the civil law not only the executing of a woman with child, but the judging of her during that time is forbidden. And the sin of Judah is aggravated the more in that having before wronged her, he was yet thus severe towards her; and that he being guilty of the foul sin of fornication, durst notwithstanding without all conscience of his own, as the Pharisees dealt by the adulterous woman, give sentence thus against her.

Tamar hearing the sentence of Judah against her, showeth his pledges, by which he was put to confusion, saying, She is more just then I. Hereupon a question ariseth, whether she may by any means be justified in this matter? [Quest.] Chrysostom, and after him Theodoret & Ambrose hold, that Tamar was herein without fault, both because she was not moved with a desire to satisfy lust, but to have issue by that seed, unto which such gracious promises were made, and this she saw, that now she could not have by any other means, Er and Onan being dead, and Shelah denied unto her, and also because herein she served the divine dispensation to bear two children, mystically setting forth two people's, and two kinds of life, viz. the Judaical and the Spiritual, and to bear one, of whom Christ afterwards came, neither was Judah faulty herein, so Chrysostom. And Theodoret saith, that hereby it appeareth she did thus not out of lust, but for issue, because after this she companied no more, either with Judah, or with any other. Ambrose saith, It was a shameful thing then not to have children, and punishable by law, for the grace of Widow-hood and of Virginity flourished not before Christ's coming, and hereby he the rather justifieth her, because she sought not to have issue by Judah, to the wronging of another woman, but his Wife being now dead. Contrariwise, Augustine saith, she should rather have always been without children, then to become a mother without the right of Matrimony. Whereas Judah praiseth her, as more just then himself, he praiseth her not, as just, but preferreth her, as less faulty, who because she kept not the ordinate society in the procreation of children, is worthily found culpable. And if she be praised of him, what marvel is it, if a sinful woman be praised by a sinful man? And whereas Judah may seem not to have been faulty, because, notwithstanding this fact, as the Manichees objected, he was numbered amongst the 12 Patriarchs, he answereth, so was Judas, although he betrayed Christ, amongst the 12 Apostles. And whereas it is further said, Judah was singularly blessed of his father after this, it not being recounted against him, but Judas hanged himself, he answereth, hereby it appeareth, that what is said belongeth not to Judah, but to Christ, that was to come of his tribe, wherefore his fault is laid open, that when he is praised, because he is not found to be such another, who is meant may be sought out. And lastly, whereas a great good came of this incestuous meeting, for Christ descended of Pharez, he saith, that it is not hereby justifiable, because no such thing was intended by them, as the fact of Judas in betraying Christ is not justifiable, because great good came hereof, but wicked and damnable. And as Augustine, so Jerome, Calvin, Luther, Musculus, and all others condemn both Judah and Tamar for this. Luther saith, that Tamar committed the foul sin of incest, and Judah all manner of sin in this one sacrilege, homicide, simulation, perfidy, and the offering of all kind of injury. Yea and Chrysostom himself in one place saith, that Tamar and Bathshaba were women celebrated for sin, and that the coming together of Judah and Tamar was filthy adultery, And indeed, howsoever the Lord wrought secretly hereby; yet it can be counted no better, as Josephs brethren's selling him into Egypt, was no better then man-stealing, and horrible unnaturalness; and the Jews crucifying of Christ, no better then a most crying sin of shedding innocent blood. For if it should hereby be thought justifiable, because there was some other thing mystically intended by the Lord herein; by the like reason, murder, robbery, adultery, or any wrong might sometimes be justified also. The certain rule is, evil may not be done, that good may come of it: whereas Judah is afterwards praised by Jacob and not blamed for this, haply he had before that time repented of it, and therefore as in other faithful servants of God, having repented them, their faith is praised, and their sin passed over in silence, so it was in Judah, or such praise is given by way of prophecy, as Augustine noted before, Christ coming of the tribe of Judah being meant.

And it came to pass, that in the time of her travail, behold, twins were in her womb, &c. Tamar was herein like unto Rebecca going with Jacob and Esau, and when the time of her delivery came, one put out his hand first, about which the Midwife tieth a Scarlet-thread, and then he pulling it in again, the other came forth, being therefore called Pharez, because, as it is said, he brake forth, and then came out his brother, who was called Zarah. The word generally translated a Scarlet-thread here, is by one denied to be rightly translated so, affirming, that it should rather be with a double-thread. Another, that whereas a Scarlet-thread is commonly taken for a red thread, saith, it is rather to be taken for a black one, because Coccus translated Scarlet, is properly the name of a black silk so died, that the color cannot be washed off again, and unto this he applieth that, Isaiah 1. 18. If your sins were as scarlet, I will make white as wool. But both 〈 in non-Latin alphabet 〉 signifieth Scarlet, as well as double, and therefore this being the common exposition it is better to follow it, and a Scarlet-thread, as one noteth, was now used to set forth the dignity of the primogeniture. And Pliny writing of the Coccus, saith, it is a red grain of Galatia of greatest estimation: again, he saith, that the color of the Coccus is like to that of the Rose, then which nothing is more grateful to behold. For the name Pharez, signifying division, the Pharisees afterwards took their name from the same root, because they counted themselves holier then others, and were divided from them. For the words used by the Midwife: How hast thou broken forth! this breach be upon thee. In Hebrew 〈 in non-Latin alphabet 〉 , so that the name Pharez came from the word used by her. The meaning is, Why hast thou broken that Membrana, or Secundina, wherein thou wast held in thy mothers womb? A breach upon thee, These words, saith Vatablus, are taken by some, as a curse. The Chaldee Paraphrast, How great fortitude hast thou, that thou shouldest prevail! Some Hebrews, why hast thou strengthened thy strength! It was a speech of admiration, his brother being betwixt him and the coming forth, how he should get the precedency thus For the name Zarah, that signifieth oriens, because he seemed to have come out before the other.

Touching the mystery of this place, all ancient Writers agree, that these things were figurative, yea Chrysostom himself, who is very little in allegorizing, yet will needs have an allegory here. For upon this place he saith, We must not inconsiderately pass over the things delivered in the holy Scriptures, nor superficially salute them, but pierce into the profundity of them, that when we know the riches that lie. hid there, we may glorify God, who doth so wisely dispense all things. For if God had not meant some more mystical thing by that which is done here, it could not have been, that Zarah should have pulled back his hand, and have given way to his brother to come out first. But when he cometh to set down the mystery, he saith, Abel, Enoch, Abraham and Noah were figured out by Zarah, but sin increasing, the law was given, and because it could not give life, Christ came, who was figured out by Pharez, whereby, as I take it, he meaneth, that as Zarah was interrupted, that he could not come forth by the intervening of Pharez, so justification could not be but by Christ coming into the World. Theodoret to the same effect saith, As Pharez came forth, Zarah pulling back his hand, so the law came between those that at the first were studious of virtue & piety, and those under the Gospel, who by Christ were perfected Irenaeus saith, that Zarah was a figure of that people, which is uncircumcised, beginning with Abel, Enoch, Noah, &c. but then giving way, that his brother might be borne, that is, the Jews, who were circumcised, they come forth again in our Savior Christ, whose blood-shed was figured out by the red thread. Thus they, but the most common received Allegory by Isidore, Cyril, Rupertus, Rabanus, Ferus, &c. is, that Zarah figured out the Jews, and Pharez the Gentiles: for as Tamar signifying bitterness bare them both, so Christ's Passion which was most bitter, was the original of the Church both of the believing Jews and Gentiles. And as Zarah first offered to come forth, &c. so the faith of Christ was first preached to the Jews, but they going back, to the Gentiles, who embraced it, and when blindness shall be taken from the eyes of the Jews, they shall be born unto Christ also, and be called Zarah, oriens, because they shall look unto Christ, who is oriens. Thus Rupertus: Cyril not differing in substance, saith, that the Jews signified by Zarah began to forth, when by sacrifices and prophecies they foretold the Passion of Christ, figured out in Zarahs red thread, but the fullness of time coming they would not believe, and then the Gentiles by faith got the precedency. Ferus & Rabanus beginning the Allegory higher say, that Tamar signifying bitterness figured out repentance, Er and Onan those, that either before the law or under the law would not repent, and therefore were destroyed. Rabanus saith, that Er signifying pellis, and Onan their sorrow, set forth two sorts of Kings, the one of blood-shedders and such as did much wickedness, the other of those that did no good. Both these are destroyed, and then although Shelah lived, that is, the tribe of Judah continued, it had no King, till Judah, as both Ferus and Rabanus say, that is, Christ came to his sheep, and begetteth of Tamar, that is, by faith and repentance, two sorts of people, &c. as before. And Rabanus prosecuteth this Allegory yet further. But that which hath been already said shall suffice, the rest not being worth the naming.

CHAP. XXXIX.

HEre Moses returneth again to the history of Joseph, repeating first his bringing into Egypt, and selling to Potiphar, which was spoken of, Chap. 37. 35, 36. And then he declareth how the Lord prospered him in everything that he took in hand, insomuch that his Master observing it made him over-seer of his house, and put all that he had into his hands, and it is added, that he knew not ought which he had, saving the bread, which he did eat. Thus when Joseph was removed far from his fathers house, God yet was near unto him to bless him and his labors in, such manner that all might see the favor of God to be greatly towards him. And by this means God wrought for his preferment in Potiphar's house, thus comforting him against the misery, unto which in this his captivity and servile estate he was exposed. In like manner Jacob serving Laban had been blessed before, and Laban for his sake, and so to have a servant fearing God is the way to enjoy his blessing. But whereas it is said, [Note.] He knew nothing that he had but the bread which he ate: Some, saith Luther, refer it to Joseph, as spoken of him, as if it were meant, that for all his fidelity and good service that he did to his Master, he had none other food, but as other servants dry bread to live upon, being notwithstanding through God's blessing fair and well-liking, as Daniel and his fellows were afterwards, being fed with nothing but pulse. But it is plainly spoken of Potiphar the Master, and not of Joseph the servant, as is further expressed, verse 8. and the meaning is, that he meddled not with anything that he had, nor looked after it whether cattle or money, layings out or receivings, the taking in or letting go of servants, selling or letting, but only with his daily diet, appointing what meat he would have made ready, whether of this kind or that, or in greater or less quantity, as he meant to have more or less company at his table: for bread is commonly put for all manner of food. Vatablus saith, He took no care about anything but about eating and drinking, or that he reaped none other fruit of all which he had. Some, he saith, hold that this is spoken, in respect of meat, which the Egyptians would not eat with the Hebrews. And Luther saith, that some Hebrews more absurdly hold, that by bread his wife is to be understood, as is further explained, verse 9. bringing for this purpose that of the wise man, Prov. 9. 17. Stollen waters are sweet, and bread eaten in secret is pleasant. The most genuine exposition, and free from streining is that which I first delivered. That Joseph should thus have all committed unto him was God's singular providence towards him; seeing, how excellent parts soever be in strangers, yet men are more inclining to commit their affairs to the trust of those that are bred and brought up about them, and not unto such.

But lo now, in the midst of his prosperity God hath another great cross to exercise him withal, Potiphar's wife by his permission, becometh an Instrument of the greatest misery unto him, that had yet happened. She beholding the beauty and good proportion of Joseph, being now in the prime of his age, tempted him to lie with her at sundry times, and being denied, grew more urgent upon him, insomuch, as that when he was alone, she caught hold of his garment, but he leaving it in her hand, fled from her, whereupon she crieth out, and telleth both the whole family and her husband at his coming home, that this Hebrew servant came in to mock her, but she cried out, and then he ran away; whereupon Potiphar being incensed, putteth him in prison. These things were done most probably about the 27 year of Josephs age, because at 30 he stood before Pharaoh, and before that he had been sometime in prison, before that the Kings chief Butler and Baker were committed, and after their release, he abode there still two years. It was a most strong temptation, wherewith he was now assaulted, to be desired by his Mistress whom if he would satisfy, he might both have pleasure, be secure as touching the disclosing of it, and have her great favor for his further benefit, but in case he would not he might certainly expect some great evil by her means, yet such was the virtue of this young man, as that he could not by any such consideration be moved to sin against God. A notable example of chastity to be followed by all others, and to follow which there is encouragement enough in the success, which he had, after that for a short time he had unjustly suffered. Of such chastity also was Susanna. And Valerius Maximus writeth of one Spurina, a most comely young man amongst the Heathen, an Hetrurian, that because he was desired by divers women, he cut and disfigured his face, preferring rather deformity for the assurance of his sanctity, then beauty to ensnare the eyes and hearts of any, and hereby he took away that suspicion, which was in jealous husbands and parents.

Rupertus praiseth Joseph, as expressing four virtues in this one thing; temperance, in that he refrained from his Mistress tempting him; justice, in that he would not do this injury to his Master; fortitude, in that being solicited from day today, he could not yet be overcome; and wisdom, in that he preferred with a little temporal loss of his garment to cast far from him the fire that might have been dangerous to his soul. That which is here related touching Joseph and his Mistress is excellently drawn into an Allegory by Gregory and Rupertus thus. As Joseph was comely and beautiful to behold, so was Christ to the spiritual eye: but as Josephs Mistress affected him to satisfy her filthy lust, so the Jewish Synagogue was affected to the Christ to come for a worldly benefit, imagining, that he should be a most mighty Prince, ruling after the manner of an earthly Emperor over all, and advancing to great dignity his own Nation. But as Joseph being desired by his Mistress, resisted her unlawful desire from time to time, and at last left his garment with her and fled; so Christ would not satisfy the Synagogue in this respect, but leaveth unto her desiring him, that is, their imaginary Christ most earnestly, his exterior garment, as it were, of the letter of the Scripture not being understood. The Synagogue then complaineth as this woman to her husband, and showeth this garment, that is, argueth and disputeth out of the Scriptures not understood against Christ before the high Priest, being as it were her husband, and he being incensed, procureth his apprehension and crucifying, and consequently his going into the Sepulcher, as it were into the prison. But as Joseph, he was not held there, but after a while, delivered both himself and others, for by death he destroyed him that had the power of death, that is, the Devil, &c. Rabanus Maurus hath both this and another out of Isidore, which I do not so approve of, and therefore omit it.

Joseph being committed to prison was still blessed of God, so that the Keeper put all his prisoners under him, and he did all that was done there; Or as the Chaldee Paraphrast hath it, all was done according to his word, or as he appointed. It is a marvel, saith Calvin, that the Prison-keeper durst express so much favor to a man with whom Potiphar was so greatly offended, but it is likely, that Potiphar soon understood the truth of the matter, and so was somewhat appeased, but would not release him yet for the disgrace, or he was held by God from prosecuting him with wrath. And haply Joseph told the Prison-keeper, how unjustly he was accused and committed, so that finding God to be with him, he passed not for the crime objected against him. Thus, as Ferus noteth, the just lose one friend, but gain another, may be shut up in prison, but cannot be shut from God's favor, they are even as Rulers in [Note.] their bonds, as Joseph was. And this also may well be applied unto Christ, he was first set over prisoners, that is, sinners bound with sin, and the poor, healing the one, and preaching comfort to the other in his humbled estate, being afterwards more highly exalted in heaven, as Joseph in Egypt: thus also Ferus, who followeth Rupertus, addeth moreover, that all the prisoners we delivered to Christ coming into the prison of hell, that is, all the fathers, and by him were then delivered. But we have no warrant of Scripture for this, but for the contrary, that the faithful went to heaven in soul at the time of their departing hence, as since, so before the coming of Christ, seeing there be no more places mentioned but heaven and hell, and whoso is cast once into hell, can never come out again.

CHAP. XL.

JOseph being thus favored through God's blessing by the Prison-keeper, after that he had been there a certain time, but how long it is unknown, the chief Butler and Baker of the King were upon his displeasure against them committed likewise. What offense they had done is not set down, but the Hebrews who are full of fictions, say, that he found a fly in his cup and a stone in his bread, and for this being wroth at their negligence, he sent them to prison. But it was certainly some greater offense, or else one of them should not after this have been hanged as he was. The vulgar Latin, verse 1. inserteth, which is not in the Hebrew, two Eunuchs. These being thus committed to ward in the prison of the Captain of the Guard, the Captain of the Guard set Joseph over them: in the vulgar Latin, The Keeper of the prison set Joseph over them, these, saith Pererius, were all one, but Calvin noteth a reconciliation now in the Captain of the Guard unto Joseph, or else that there was a new Captain at this time, which he saith is not so probable. It is not likely that one man supplied two offices, as Pererius saith, but that Joseph having all the prisoners committed to him before by the Keeper of the prison, so that he did all now there, these men being sent in by the Captain of the Guard, were delivered to Joseph as the Jailors Deputy, the Captain not taking any particular notice, who this was, and so he might be said to have set Joseph over them, because he sent them to prison, where they came under the Jailor or his Deputy. For if Potiphar, Josephs Master had been reconciled unto him, he would not doubtless have kept him still in prison two years more, but have set him at liberty, though not immediately for some reason before rendered, yet in process of time, which he never did. For the time of the continuance of these two Officers in prison, it is said to have been for a season in Hebrew