Commentary on the Old Testament Volume 1

CHAP. XLVIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XLIX.

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

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

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

Saint Ambrose rejecteth this exposition, as coming from the Jews, who have held Reuben to be cursed here for his incest, because that was a thing done long before, whereas Jacob professeth to speak only of things to come, and therefore he followeth only this mysticnll sense, that Reuben figureth out the Nation of the Jews, who were as God's first-borne, for so they are called, Exod. 4. 22. and they excelled by many privileges, but that Nation ascended into the Fathers bed, and offered contumely to him, when they crucified the body of Christ, and abused his human nature, wherein as in an holy bed, the Saints anciently did quietly repose themselves by faith, who were their Fathers; wherefore this Nation is cursed of God, and deprived of all their ancient dignity. In rejecting the Historical interpretation Ambrose is against all other Expositors, and against the truth: for although it was the purpose of Jacob here to speak of things to come, yet when he foretold evil to any of his sons, he meant to lay down first the causes, their sins, that their posterity and all men living after, might be warned hereby, as he dealeth here by Reuben. The literal sense then is first to be looked at, and then the mystery. And so I deny not, but that this touching Reuben may be further applied, then to Reuben and the Reubenites, viz. to the whole Nation of the Jews according to this of Ambrose; so likewise Origen, and Isidore, and Ruffinus, but that Origen and Ruffinus by the Fathers bed understand the Law, which is as a Concubine, for it is compared to Hagar, and is defiled by the Jews in that they did corruptly expound it, understood it only carnally, and sinned greatly against it. Or it may be applied to Heretics, as it is by Rupertus, and after him by Ferus, who glory, as if they were the chief of God's servants, and were of most excellent gifts, but they pollute their Fathers Bed, when they pollute the Church with their Heretical Doctrines, and therefore are accursed, and shall finally be brought down. And generally it may be [Note.] applied to all the wicked, for howsoever their judgment may be deferred, as Reuben's was, yet they shall not finally escape, but for a little vile pleasure of sin for a moment, they shall be deprived of infinite good things forever, and especially they that are contumelious to their Parents, as Reuben, and Ham before him. And Parents may learn of Jacob to exercise severity against such impious children, and not lenity as Eli did.

Simeon and Levi are Brethren, Instruments of cruelty are in their habitations, my soul, come not thou into their secrets, &c.

These were the two next in order, and in wickedness, he recounteth here their cruelty against the Shechemites, and professeth, in what abomination he had that bloody fact, assigning them their punishment therefore. And he calleth them Brethren, not because they two alone came of one Mother, but because they were alike in wickedness; Instruments of cruelty, &c. this is rendered by the Septuagint, they perfected injustice by their invention. How great this sin of theirs was, I have shown before, Chap. 34. and how Jacob's execrating of it notwithstanding, it is praised by Judith. All his sons indeed had an hand in that murder, but because these two were leaders to the rest, he censureth them only.

O my soul, come not into their secret, &c. By these words he purgeth himself from being in any part of their counsel in that matter. To their assembly let not mine honor be united, the word 〈 in non-Latin alphabet 〉 hered used signifieth glory, that is, as some say, my honor, my good name, my soul, or my tongue, which is chiefly to be preferred, for as he did not in heart, which was touched before, so neither in tongue did he give any the least assent unto it. And this should [Note.] be exemplary to us, to detest cruelty and perfidy in any case.

For in their anger they slew a man, and in their self-will they digged down a wall. By a man, saith Vatablus here, understand the Shechemites, the singular number being put for the plural, or rather Shechem is to be understood, whom specially they slew, as the defiler of their Sister; cutting off all the rest also with him, that were of his City. The next words, digged down a wall, are by the Septuagint rendered, they cut the nerves of a Bull: and the word 〈 in non-Latin alphabet 〉 is often used to set forth a Bull or an Ox, some by this Bull understand the same man, Shechem, being thus called for his strength; others, Joseph, for his might and power afterwards in Egypt, as also Moses speaketh of him, Deut. 33. according to this sense the Targum Hierosolymitanum render the words thus, They slew a man in their anger, and at their will sold Joseph, who is likened to an Ox, and to make this the more probable, they say, that these two doubtless had the chief hand in selling Joseph, because Reuben the eldest was against it, and they were the eldest next, and therefore Joseph bindeth Simeon afterwards, as we have seen. But because the matter of the Shechemites is that, for which they are censured, and these words may have a good construction, being understood of the same, and the selling of Joseph was nothing pertinent to that, it is rather to be expounded of the wall of that City demolished by them. For although none express mention be made of this thing in the History, yet it is said, that the rest of Jacob's sons under their conduct came upon the slain, and destroyed the City, whereby this is implied, viz. their digging down of a wall.

Cursed be their anger, for it was fierce, and their wrath cruel, I will divide them in Jacob, and scatter them in Israel.

Calvin maketh a question here, and touching the reproof of Reuben before, whether they had not yet repented them of these sins, and if they [Quest.] had, how Jacob could now justly upbraid them hereby? and he answereth, It may well be thought that they did not hitherto seriously repent them, because their answer made to their Father, when he first reproved them for it, savoreth rather of obstinacy, and it is most probable, that the more time had passed since, the more senseless they grew of their sin by a brutish kind of torpour, or at the least they were not seriously touched with bitter sorrow therefore. And if he should not have now taxed it, haply their posterity might have been animated to the like ferity, and others after them, unto whom that which is here said, may now be a continual terror from attempting the like. And this he saith of Simeon and Levi, but touching Reuben, Luther saith, that he had long ago repented, and had his sin forgiven, because he was in all things ever after so careful to please his Father, but yet the reproof of his sin was now necessary, lest his children should by Jacob's silence herein be more encouraged to the like, thinking with themselves, Reuben our Father did thus, and was not taxed for it, therefore we may do likewise. And touching Simeon and Levt, Calvin saith, that although their sin was remitted, yet Jacob might thus to good purpose reprove them for it, that hereby both they and others might be held from the like cruelty for time to come. God doth not, saith he, hereby show, as the Papists teach, that the sin being remitted, man is to bear temporal punishments therefore still, but the punishments now inflicted serve only to purge the heart from Hypocrisy, and to make the humiliation the more, and that hereby God's elect, as by a bridle of fear and reverence may be held from sinning for time to come.

Cursed be their anger, for it was fierce. He curseth, saith Ferus, their anger, but not their persons, so must we not hate the persons, but the vices of the wicked: and he curseth not every anger, but that which is over-much, hard and pertinacious, ending in fury: for there is a blameless anger, of which it is said, Be angry, and sin not. I will divide them in Jacob, &c. Here is their punishment, which was accordingly inflicted, when the Levites were not permitted to have any inheritance by themselves, as the other Tribes, but Cities in divers Tribes all over the Land of Canaan, and the Tribe of Simeon had none inheritance apart, but was mixed with the Tribe of Judah, as we may see, Ios. 19. and afterwards going to Mount Seir, they expelled the Amalekites, and dwelt there, so Jerome, and Calvin, &c. They had been united together in sinning, and therefore they should for a punishment be separated and scattered afterwards in Canaan. The Hebrews say, that of the Tribe of Simeon came Pedagogues, who went into all Tribes to teach youth, and in the Targum Hierosolym. it is said, It is not meet, said our Father Jacob, that these two should dwell together, because so no City or Kingdom could stand before them, I will therefore divide the Tribe of Simeon, that they may be Scribes and Doctors of the Law in the Synagogues, and Levi to be over Sermons, and contentions amongst the people. And this, saith Calvin, was a favorable punishment to the Tribe of Levi, and turned by God into a means of the great good of his Church, their scattering being nothing else, but a scattering of seed in all parts, and a sending out of the Ministers of his grace everywhere, and their reproach being thus turned into an honor, and the like may be said of Simeon, if the Hebrews report be true, as is most likely. But as in the Prophecy touching Reuben, so in this of Simeon and Levi. Ambrose admitteth of no Historical sense, but only mystical, because Simeon and Levi being long ago challenged by their Father for the slaughter of Shechem, yielded a good reason, why they did it, he abused their Sister, as an Whore, wherein he rested, and therefore he could not now again reprove them for it, and the field so won by them he gave to Joseph, as won by his sword, thus coūtenancing the fact. But of this enough hath been said before, to show Jacob's utter dislike of it. Mystically, saith Ambrose, under the names of Simeon and Levi is shown, how the Lord abhorred the Priests and Levites, the Scribes and Doctors of the Law, that came of Simeon and Levi, as being the chief in the crucifying of Christ, and in murthering and persecuting the Prophets and Apostles, yet there is some grace of blessing added by the dispersion caused by them, the Gentiles being congregated together, according to that, I will smite the Shepherd, and the sheep shall be scattered, that the Gentiles being come in, all Israel might be saved. Now the Priests and Scribes were the chief in crucifying Christ, this is plain, because he saith before, the son of man is delivered into the hands ef the chief Priests and Scribes, and their anger may well be said to be fierce, because, Pilate being so unwilling to crucify him, yet they persisted to urge him unto it. They truly also killed a man Christ Jesus, and digged down a wall, that is, pierced his body with nails and spears, or they enervated a bull, spreading his horns as the moon to compass in all the world, or the wall of Jerusalem is meant, the ruin whereof came by this bloody act of theirs. And they were scattered also, and divided when they were besieged by the Roman Army, making wars amongst themselves, and afterwards dispersed into all Nations, thus partly Ambrose, and partly Rupertus, Isidore, and Ruffinus, and Ferus, and Rabanus, who also addeth, that they were divided, when some of them turned Christians, but some hardened their hearts, and so Origen saith, he heard one of the ancients once teach, but he maketh them more generally a type of the Jews crucifying Christ, and not of the Priests and Scribes only.

Judah, thou art he, whom thy brethren shall praise, thy hand shall be in the neck of thine enemies, thy fathers children shall bow down before thee. Judah signifieth praise, and therefore he beginneth accordingly with his praises, the Septuagint read it, Thou hast confessed, and not been ashamed, which they that follow understand, some, of the matter of Tamar, when he said, she is more righteous then I; some, of Joseph, whom he sought to deliver from death; and some, of the confession that should be made of all his brethren of him, when from him, as acknowledged most worthy, they should be called by the name of Jews, the preterperfect tense being put for the future for the certainty of the thing, after the manner of other prophesies. But the sense according to the Hebrew is plain, the right of the first-born shall be in thee, that is, in thy tribe whereby thou shalt be so highly exalted, being placed in a kingly throne, that all shall count thee happy for so great dignity, and for the privilege of having the King of Kings, Christ Jesus, to come of thy line. Thy hand shall be in the neck of thine enemies, the Chaldee Paraphrast hath it, Thy hand shall prevail against thine enemies, they turning their neck, and being scattered before, and coming to sue unto thee for peace, whereby the meaning is sufficiently set forth. And this was verified specially in David and Solomon, and the bowing also of all his fathers children unto him, which followeth next, although afterwards the ten tribes revolted, for the right still remained in this tribe; and that of Israel was but an adulterine Kingdom, and an unlawful confusion forcibly brought in, and therefore prospered accordingly, whereas some understand this of their bowing to him, when in Joshua he is made the first to go against their enemies, this was nothing to the royal dignity belonging afterwards to this tribe, although even then his hand began to be upon the necks of his enemies. Ferus reckoneth up many things setting forth the dignity of this tribe. 1 They entered the red sea, next to Moses, the rest being afraid. 2 They fought first against the Canaanites. 3 Famous Kings were of this tribe. 4 All had their name Jews herefrom. 5 Christ came of it, and therefore he was worthy of all praise.

Judah as a lions whelp, from the prey, my son, thou art gone up, he hath bowed himself, and couched like a lion, &c. He was, as a lion for his great strength, being more in number, then any other tribe, and fuller of courage and boldness, especially this was verified in David, who came so often home with prey, and in Solomon, who couched and lay down in peace, none daring to rouse him up, so Ferus. But Calvin thinketh, that the last words do imply a divination of the strength of this lion, at the renting away of the ten tribes, but even then, he saith, that Judah lay in his den, as a lion, striking such terror into his enemies, that none durst rouse him up. And according to this the Chaldee Paraphrast hath these words, Thou shalt have power in the beginning, and in the end a Kingdom shall be magnified out of thy house, because thou hast refrained thy soul (my son) from the judgment of killing, meaning doubtless, in the case of Tamar and of Joseph. But yet in rendering this place according to the words of the text, he hath it, As a lion and as a lionesse resting, or couching, he shall dwell in his strength, or fortitude, there is no Kingdom that shall move him. And certainly here is nothing said, implying that renting away of the ten tribes, but this must needs rather be understood of Judah, whilst that tribe flourished most in David and Solomon. And David that was of Judah, fought with a Lion and a Bear, and overcame them, and Goliath also. When that Kingdom was more weakened upon the division, there were, that durst rouse up this lion. For lion and old lion, as we read it, some read a lion and a lionesse, as Jerome, &c, but the word signifieth properly a greater lion, howsoever in the plural number it be of the feminine gender, and therefore may be thought to signify in the singular both sexes And all things are spoken hitherto in the preterperfect tense, which is put for the future in prophesying for the certainty, as was touched before.

The scepter shall not depart from Judah, nor a Lawgiver from between his feet, till Shiloh come, and to him shall the gathering of the people be. After the prophecy of Kingly dignity to Judah, here followeth the establishment of it, until the coming of the Messiah. The scepter, in Hebrew 〈 in non-Latin alphabet 〉 Shevet, signifieth virgam, and is sometimes put for a scepter, as Ps. 45. The scepter of thy Kingdom is a righteous scepter, and Ester 5. 2. and sometime for affliction, so Asshur is called the rod of God's fury, and Psal. 2. it is said, Thou shalt rule them with a rod of iron. Here affliction cannot be meant, because only joyful things, reign, power and victory are spoken of, but a scepter, that is, rule and dominion over a Kingdom shall not depart, or shall not go back or fall away, as the word 〈 in non-Latin alphabet 〉 here used signifieth, the Septuagint have it, shall not fail. The word 〈 in non-Latin alphabet 〉 also is noted to signify a tribe, v. 16. and 28. &c. and if it be so taken, the meaning is, that the tribe of Judah should continue, and return after the Babylonish captivity, as others did not. Nor a Lawgiver from between his feet, this serveth further to illustrate that of the scepter meant before, and not a rod of correction, for to cause to write, as the word 〈 in non-Latin alphabet 〉 Mecokek signifieth, and to establish laws belongeth not to any, but to the highest power. From between his feet, that is, of his seed or stock, Onkelus and Ionathas render it, from his sons sons, That he might not offend chaste ears, saith Jerome, he named the thigh, which is next to the genitals, that he might not name them, and sometimes the womb is named even of men, as Gen 15. 2 Sam. 16. For this exposition that by the Lawgiver is meant principality is Tremellius also; and he saith that a Lawgiver between his feet is spoken of in alluding to the custom of children's being brought up at their fathers feet, the like speech unto which is, Deut. 28. 57. and Josephs children's children are said to have been brought up upon his knees, Chap. 50. 23. Others yet by the word 〈 in non-Latin alphabet 〉 understand a Scribe, which used to sit between, or rather at the feet of him that rules, who whilst he went not from his feet, the dominion continued; Now although the word signifieth a writer, as well as one that causeth to write, I prefer the former exposition of one in authority, descending of Judah, because the sign of dominion, the scepter being spoken of before, the office being now spoken of also, maketh it the more plain, what was meant, till Shiloh cometh: the vulgar Latin, donec veniat qui mittendus est, the Septuagint, donec veniant, quae deposita sunt ei, and in another translation, donec veniat cui repositum est, the former of these is followed by Augustine and Cyprian, the latter by Ignatius, Irenaeus, Tertullian, Ambrose, &c. the word is 〈 in non-Latin alphabet 〉 , some suspect, that 〈 in non-Latin alphabet 〉 hath been changed into 〈 in non-Latin alphabet 〉 , as Calvin saith, which he thinketh not improbable, and if it be 〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉 , it signifieth mittendus. If the word be parted into 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , as it is by some, the first signifieth, quis, quae, or quod, and the second ei; and so it is to be read, donec veniat quod, or quae ei, repositum est, or reposita sunt being understood, whereby we may see the ground of the Latin and Greek translations. Others derive it from 〈 in non-Latin alphabet 〉 filius, and 〈 in non-Latin alphabet 〉 for which 〈 in non-Latin alphabet 〉 is put, signifying ejus, and this, saith Calvin, must follow: and Tremellius translateth it so, saying, that 〈 in non-Latin alphabet 〉 signifying secundinas mulieris doth most properly set forth this seed of the woman promised, Gen. 3. 15, Onkelus rendereth it, Messiah, non deficiet in saeculum saeculi, us{que} dum veniat Messiah, turning missus into Messiah or Messias. There is also a place called Shiloh, in the tribe of Ephraim, where the Tabernacle was set up and remained a long time. If the word be expounded, which way soever, it setteth forth the Messiah, for of the sending of whom was it ever so much spoken, as of him? and what is said to be laid up for any, but some most precious thing? and what so preciout as the Messiah? and touching the last translation, to which I chiefly assent, his son, who may rather be understood hereby, then the chief son of Judah, Christ Jesus, in whom his Kingdom should be far more enlarged then ever before, and established unto perpetuity, or else we may derive it from 〈 in non-Latin alphabet 〉 as Vatablus saith, some do, signifying to do prosperously, or to be peaceable, and so Shiloh cometh, is his prosperity or felicity cometh, which is in Christ, so likewise Ferus, applying that, Ps. 45. hereunto. Of the place called Shiloh, it cannot be understood, as some Hebrew Rabbins would have it, saying, that this was fulfilled when Saul was anointed King in Shiloh, and more fully when Jeroboam was anointed there, taking from the house of David, who was of Judah 10 tribes, for then all his fathers sons did no more bow down to him. But this is contrary to the history of these Kings, for Saul was made at Mizpah, 1 Sam. 10. 17. and Jeroboam at Shechem, 1 King. 12. And if it shall be thought, their first coming to Shilo, Ios. 18. and placing the ark there, is meant, as if he had said, Till Shilo cometh to be possessed by my seed, this cannot possibly hold, because Judah had then attained to no Scepter or Kingly authority, but long after. That place therefore cannot be meant, but that prosperous and happy peaceable son of his, Christ Jesus. And that the Christ is meant here, appeareth, because even the Rabbins of the Jews themselves do divers of them expound Shiloh of the Messiah, as R. Solomon, who saith, that even still Judah reigneth in Media, Assyria, Babylon, and about the Mount Caucasus, and so shall do according to this prophecy; till the Messiah cometh, other Rabbins that by 〈 in non-Latin alphabet 〉 a rod of affliction, is to be understood, which shall not depart from the Jews till the Messiah cometh. Others turning the words say, that the scepter shall never more depart, when the Messiah shall be once come; Lastly, others say, that this prophecy is to be understood conditionally, the scepter shall not depart, if Judah keepeth God's Commandments, (as all other promises of perpetually possessing the land of Canaan) till the Messiah cometh, but for sin, the Kingly dignity may fail in this tribe, before that time. But whereas, notwithstanding their agreement with us in the main, they expound this prophecy so, as that it may not be hereby concluded, that the Messiah is already come, they may easily be confuted. For who besides R. Solomon himself, saith, that the Jews have any dominion in any part of the World, but rather that they are subjected and made tributaries everywhere? And for the affliction pretended to be meant, how doth this agree with a Law-giver, or a lion, or other things, that are likewise spoken of touching Judah? Again, to say that the scepter shall not depart when Shiloh cometh, and till he cometh, are two divers things. And lastly, to say that any prophecy of a sign of the Messiahs coming is conditional, is to make prophecy uncertain and of no credit. The Messiah then was without all doubt here pointed at, although some Jews, to elude this testimony, say that Nebuchadnezzar and not the Messias was meant by Shiloh or mittendus, because he was sent of the Lord, and then there was an end of David's Kingdom in Zedekiah. But this is easily confuted, if we receive not this exposition of the word, but hold us to this his son, or his felicity, since it is not 〈 in non-Latin alphabet 〉 with a 〈 in non-Latin alphabet 〉 , signifying to send, but 〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉 , as was shown before. Moreover, God did expressly promise, that David's Kingdom should never have end, Psal. 89. 29. 1 Sam. 7. 16. and therefore Jacob could not mean, that in an enemy, such as Nebuchadnezzar was, wasting and destroying all things, it should have an end, but that it should endure till the Messiah his coming, and thence-forth forever, this being a sign the cessation of Judah his Kingdom of the true Messiah being come. And to all that hath been said before we may add that of the Targum Hierosol. upon this place: Kings shall not cease from Judah, nor Doctors that teach the Law, until the time that the King Christ doth come, whose the Kingdom is, and all Kings of the earth shall be subject to him. But this being granted, a great difficulty still remaineth, how this prophecy was verified, seeing the Kingly dignity of Judah ceased in Jeconiah according to Jeremy his prophecy? Ferus answereth, that although in the time of the Babylonish captivity it was intermitted, and the royal dignity indeed ceased, yet there was at the return out of captivity a Ruler set up again of the tribe of Judah, until that Herod a stranger gat the Kingdom. And Calvin saith, that Christian Writers are wont to set down this Government thus; first, there were Princes, who ruled to the time of the Maccabees; then the High Priests; and lastly, the Council, consisting of 70 chosen out of the royal blood, whose Authority was so great, that Herod being cited to appear before them, he hardly escaped with his life, because he contumaciously refused to come. But he rejecteth this, because for 500 years together, before the coming of the Messiah, they were tributaries, and in the time of Antiochus Epiphanes, all Kingly dignity in that tribe was extinguished; and lastly, the Asmonaei usurped the title of Honor and power, till that they came to be under the jurisdiction of the Romans. Wherefore he yieldeth, that after the Babylonish captivity, even till the coming of Christ, this dignity failed in Judah, and that it should do so, was intimated by Amos 9. 11. The days come, that I will raise up the Tabernacle of David, which fell; and by Ezech. 21. 26, 27. saying, The crown shall be no more, till he cometh, whose right it is, and I will give it him: that is, to Christ Jesus. This prophecy then, saith he, is not to be understood, as if there should be always an outward splendor of royal dignity in this tribe, till the coming of the Messiah, but that a famous Kingdom out of it should be set up, which although it should be buried again for a time, yet it should at length rise up again and flourish forever. And to show the fall of this principality for this time, he applieth Esa. 11. 1 of the branch arising out of the root of Jesse, naming Jesse, a private man, and not David a King, to intimate this private and obscure condition, to which David's house should be brought, and out of it so brought down, at length the Messiah should come forth, so Calvin. He holdeth then, that the meaning of this prophecy, is that the scepter should not so depart from Judah, although in this long time of vacation it might seem to be utterly extinct, as that there should be no farther hope of the restitution thereof, as to other tribes, for by faith the people of God should still stand in expectation of restoring it to Judah, till Christ the King of Kings should come of that tribe. But being thus understood, no firm argument can be drawn from hence to convince the Jews, that the Messiah is already come; because they may in like manner say, that howsoever all regal dignity hath lain dead hitherto in this tribe, yet by faith they believe, that it shall be restored, when the Messiah cometh, which may be as well 3000 years after the Babylonish captivity, as 500. And as for that opinion followed by other Christian Writers, which Calvin rejecteth, I find that many learned Authors stand for it, as Cyril, who saith, that Zerubbabel of that tribe had the principality first after the Babylonish captivity, & then they that came of him from age to age to the time of Herod, and other learned Writers, who say, that Judas Macchabeus and his brethren, although they were high Priests, yet must not be denied to have been of the tribe of Judah, because they are called the men of Judah 1 Macchab. 5. 63. And Lyranus, Tostatus, &c. who say, that the high Priests, that reigned then, were of the tribe of Judah by the mothers side, seeing they commonly matched with that tribe. And Paulus Burgensis, Johannes Myrandulanus, and Galatinus, &c. who say, that the Council consisting of 70 was erected out of the tribe of Judah. And Melchior Cano, who saith, that by the tribe of Judah the Kingly dignity was, as a Depositum, committed in that time to the high Priests for the safeguard of the people, until that some prophet should arise, to show, who of that tribe should reign, or until the coming of the Messiah the King expected. But that of Cyril may justly be excepted against, for it is not true, neither doth any history show, that Zerubbabel's posterity reigned after him, but the Assamonaei, otherwise called the Maccabees, who were Priests. 2 For the 1 Mach. 5. 63. alleged to prove them to be of Judah, the words are misinterpreted, there being nothing but the man Judas, but that the Assamonaei coming of a mother of the tribe of Judah, were in part of that tribe, is plain, and therefore the dominion in Judah continued till Herod: but let us look also into the writings of other ancients, to find out how this prophecy was verified. Chrysostom saith, The meaning is, there shall be a Prince of the Jews, till Christ cometh. Augustine, There was not wanting a Prince of the Jews coming of the Jews themselves till that they received Herod, the first stranger for their King. Rupertus, saith, Then the Scepter departed first from Judah, when Herod obtained the Kingdom of the Jews by the gift of the Romans, he coming of a father an Idumean, and a mother an Arabian. And Justin Martyr laboreth to convince the Jews by this that the Messiah is already come, because they have had no more Prophets or Kings of their own since the coming of our Christ, whereas before they cannot say, that they wanted some kind of King or Prophet. From hence we may gather, that these holy fathers by a King in Judah & a Lawgiver there understood, not a succession of Kings or Governors coming of Judah particularly at all times, but of Kings and Governors of the Jews even until the coming of the Messiah. And surely this prophecy may well be so understood, seeing whilst Rulers of the Jews held who were Jews, the scepter was in Judah, although he that swayed it, was of another tribe, for they were all in those days called Iudai, Jews of Judah, the only Tribe wherein the Kingdom then stood: and for the Levites and Benjamites, that were mingled with them, they being few in comparison, carried not the name, but Judah, that was most populous. for after the Captivity, saith Josephus, the name of Hebrews and Israelites ceased, and both the Country was called Judea, and the people Judaei. Wherefore if there were Jews, Governors of the Jews, even till Herod's time, the Scepter was in Judah, although one of the Tribe of Levi, or others with those of the Tribe of Judah governed together with them. For who were these Princes or Rulers now but Iudaei, the name of Levites and Benjamites being in the common speech, and intituling of them worn out? so that the government was in Judah, because Judah only bare the name, and who so governed, in appellation pertained to Judah. But all this doth not yet so fully satisfy, but that some exception may be taken: For, did not the Scepter go away from Judah in the time of the Captivity, and after Zerubbabel's time till Judas Maccabeus? and if so, how is it said, it shall not depart till the Messiah cometh? I think therefore that the meaning is. First, that a famous Kingdom should spring out of Judah, as there did in David, continuing in him and his successors, to the captivity of Babylon 473 years. Secondly, that this Kingdom should afterwards grow into another kind of Principality, and therefore the word is altered, and a Law-giver from between his feet. Thirdly, a Royal authority should continue in Judah, first by Kings, and then by other Governors; and howsoever, for their sins, it might be sometimes interrupted divers years; yet it should not be translated to any stranger coming of another strain, that he should be a King in Judah, till the coming of the Messiah. And if it be thus expounded, I cannot see how it can lie open to any exception, but all Jews must needs be convinced that the Messiah is already come; because the Royal dignity over the Jewish Nation was long ago translated to Herod, in whose time Christ was born.

And to him shall the gathering together of the people be. In the vulgar Latin, He shall be the expectation of the Gentiles. Onkelus the Chaldee Paraphrast, The Gentiles shall obey him: Jonathas, All the Kings of the earth shall be subjected unto him. The Hebrew word is 〈 in non-Latin alphabet 〉 ; which Jerome deriving from Cana, to expect, translateth the expectation; but then 〈 in non-Latin alphabet 〉 must be supposed to be put for 〈 in non-Latin alphabet 〉 , which is not done, when the word beginneth with jod, as this doth, and therefore the most skillful in the Hebrew tongue turn it, The gathering together. But by people, the Gentiles are certainly meant, as Calvin hath it, because although the posterity of Jacob grew into people's, yet when he speaketh of them obeying Judah, he saith, all thy fathers sons; but here varying the phrase, people's, meaning the Nations of the world, which at Christ's coming should be gathered to him by the preaching of the Gospel, the Jews disobeying it. They that follow the vulgar Latin, say, that he was the expectation of the Gentiles, not in respect of his first coming, because before that time they knew not of him, but in respect of his second, which shall be at the last day; for this time the Gentiles, being now faithful do most earnestly expect. And from this clause of the gathering together of the Gentiles unto Christ, prophesied of also in many other places, it is most apparent, that our Christ is the true Messiah. And that the appointed time of his coming was then, and commonly held so to be, when he did come, may well be gathered from the speech of the woman of Samaria, saying, I know that the Messiah cometh; that is, even now, or ere long will come: which whence can it be conceived that she had it, but from a general grounded opinion now that Herod had taken upon him the Principality over the Jews, and so the Scepter was gone from Judah, his coming must needs be at the doors.

Binding his foale to the vine, and his asses coalt to the choice vine; he washed his garments in wine, and his clothes in the blood of grapes. The word translated his foale, is 〈 in non-Latin alphabet 〉 , and signifieth properly his asses foale, which is further expressed in the next words. Here is in a figurative speech described a most plentiful Country to be inhabited by this Tribe. Vines should be as plentiful and those of the best sort, for so the word Sorecha properly signifieth, as briars or thorns, to which men commonly tied their asse-colts; and such abundance of wine should they make of them, that wine should be as common amongst them, as water, that if it were convenient so to do, they might wash their clothes herewith. For he meaneth not that they should do so, but by this hyperbolical speech, setteth forth their abounding with wine: so Calvin, and others generally. And in like manner they expound the words following, His eyes shall be red with wine, and his teeth white with milk; he meaneth not that they should use it to excess, to cause redness of eyes, but only figuratively declareth by this circumstance also, their abundance of wine: even as they that have drunk wine plentifully, show it by the redness of their eyes: and there should be such plenty of milk, that they should often fill themselves herewith, even to the bringing of their teeth, if frequent eating of it would do it, to the same whiteness. Here is no pretext for excessive drinking of wine, this being often condemned in those that use it, Isaiah 5. Hab. 2. 14. Eph. 5. 19. Amos 6. &c.

The Chaldee Paraphrast, and R. Solomon hold, that these words are figuratively to be understood thus; by the best vine, the Law; by the colt, the children of Judah; and by binding, adhering; and so the meaning is nothing else, but that the children of Judah should cleave to the Law, and be most just; and the washing of their garments in wine, of their precious garments of purple and silk, being red in color like wine, that the Princes and Nobles of that Tribe should wear; the eyes red with wine, of the Mountains in that Tribe growing full of vines; and the teeth white with milk, of their fields and other spacious places whereupon abundance of cattle fed, yielding milk in a plentiful manner. Which way soever the words be taken, a most pleasant country, and fruitful is allotted unto them; as indeed they had, dwelling in the chief of the land of Canaan, flowing with milk and wine; a sign whereof was the cluster of grapes brought between two, when the spies came from searching that Land, for it was taken out of Eshcol by Hebron, which was in their lot.

Some will have these words understood of Shiloh before spoken of, and not literally of Judah, but only mystically, because they are set down in the third person, but this is a weak reason, as any Reader of himself may see, and therefore the literal is to be preferred. Saint Ambrose who is altogether for a mystical sense, expoundeth both this and all things from the beginning spoken of Judah, of Christ: For he is praised of his brethren, of whom it is said, I will declare thy name amongst my brethren, being our Lord by nature, but by grace our brother, and his hands were upon the neck of his enemies, when with the same hands stretched out upon the cross he covered his, but subdued contrary powers, and we his brethren do all bow down before him, to whom he vouchsafeth, that we may call God, our Father, and so to be his Fathers children. Again, he is a young lion, and a great lion of more years, because he is God of God, and lest he should be thought to be not equal in time to the Father, having called him a lions whelp or young lion, he addeth, as an old lion, and he couched when he lay in the grave, neither could any then raise him up, but he raised himself by his own divine power. And he tied his Colt to the Vine, when by faith he united his Congregation to himself to become branches of him the most excellent Vine. And he washed his garment in wine, when in his human nature, which is, as it were the garment covering his divine glory, he was washed in Jordan, the Holy Ghost as most exhilerating wine, coming down upon him, and filling him, which washing he was washed withal, not for himself, but to wash away our filthiness, and his vestiment he washed in the blood of the grape, when his blood was shed upon the Cross for the cleansing of all Nations from their sins: And lastly, his eyes were red with wine, and his teeth white with milk, that is, his Prophets, as his eyes foreseeing his coming, were full of joy; therefore, as it is said of Abraham, that he saw his day and rejoiced, and his Apostles, who for whiteness may be compared to milk, after that he had called them, because they were not afterwards sullied with any spot. Thus also Ferus, after the literal exposition of everything, saying, that the whole work of our redemption is mystically set forth here, Christ's preaching when he is praised of his brethren in the declaring of his Gospel, his passion and burial, resurrection, victory and calling of the Gentiles. And in speaking of his binding of the foale to a Vine, and washing, he noteth, that this must needs be spiritually understood, because he saith nothing of riches, or worldly glory, but of an asse, and binding, and washing, whereby we may easily note Christ Jesus, and he speaketh of a colt, and the colt of an asse, to figure out the conversion of two people's, Jews and Gentiles. And by the red eyes made so with wine, he understandeth the Spirit for the manifold graces thereof compared to seven eyes, which is given now under the Gospel, and by the white teeth, the strong men in Christ, able to take solid meat, who are more white then milk, that is, more free from the spots of sin, then babes in Christ, whose food is milk. Hitherto Ferus. And not much unlike to this Isidore, Rabanus, and others. And truly, I think all this prophecy touching Judah to be full of divine mysteries concerning Christ, the Lion of the tribe of Judah, both for his passion, whereby he overcame all his enemies and ours, sin, hell, and the Devil; and for his lying down to sleep, intimating a voluntary laying down of his life, like unto the lions couching, which he doth, not by compulsion, but of himself. And as it is noted of the lions whelp, that it sleepeth at the first three days, and then is roused up by the roaring of the lion, so Christ lay till the third day in the sepulcher, as it were in a sleep, but then was raised up again by the divine power. And for all his fathers sons bowing unto him, and praising him, and the gathering of the Gentiles unto him, it is plain, so doth the event answer the prophecy, that it was spoken with an aiming at Christ. Lastly, I cannot but think, that in the Vine, and the asse-colt never used the yoke before, there is a mystery, as in Christ's riding upon an Ass-Colt, of the Gentiles to be subdued, and to be brought to cleave unto Christ the best Vine, and for this that passage in Targum Hieoros. is notable, he showeth us here, that when the Christ shall come to save Israel, he shall make ready his Ass, and ride upon him, and come to Israel with poverty. And for his washing his Garments in Wine, and in the blood of Grapes, what is it, but as another Prophet setteth it forth in other words, his treading of the Wine-press, making all his Garments to look red, when he did undergo those bloody passions for our sins? But by his Teeth white with milk, & his eyes red with Wine, I would not understand his lights in the Church and perfect ones, for all things should be accommodated to his own person, and rather Babes then strong men in Christ may be said to have made their Teeth white with milk, which is their food. By this then I understand the majestical aspect of Christ through the fullness of the Spirit, striking terror into his enemies, and yet his affability and courtesy towards the faithful, his mouth being always full of the nourishing milk of the Word to feed them unto everlasting life.

Zebulon shall dwell on the Haven of the Sea, and his border shall be to Zidon. Zebulon is the tenth son of Jacob in order, but he is placed here the fifth, what the reason may be, I can neither find in Ambrose, who in the beginning made some promise to show it, nor in any other Writer. Haply Jacob by the spirit of Prophecy foreseeing, that this Tribe should be dignified by Christ coming of the Virgin Mary, who dwelt in Nazareth a City of Zebulon, and that the light should by his preaching first break out there, according to the Prophecy: The Land of Zebulon, and the Land of Naphtali, &c. the people that sat in darkness have seen a great light, gave the next place to Judah, of whom Christ should come to Zebulon. The word Zebulon signifieth habitation, and therefore in saying, Zebulon shall dwell; he alludeth to the name. All that he saith of this Tribe, is that he shall dwell upon an Haven of the Sea, &c. as he was indeed by lot afterwards placed, wherein if there shall seem nothing worthy to be now spoken of, it may be said, that his assigning of the place so particularly 200 years before, was of great moment, that when the children of Israel should come to inherit each one his lot, they might remember that it came not by chance unto them, but by God's special appointment, speaking so long before of it by their dying Father, and therefore in way of thankfulness to God use it to his glory. But whereas it is said, that his border shall be Zidon, it may be doubted, how this was verified, seeing in describing his lot Zidon is not once mentioned? Andreas Masius saith, that this is spoken, to show that by Sea he should pass to Zidon, and by traficking with the Zidonians gather great wealth. The Chaldee Paraphrast readeth it, He shall subdue the regions with ships, and eat the good of the Sea, and his border shall extend to Zidon, and the Septuagint pertendet usque ad Sidon, signifying, that by their navigation they should make Zidon their border.

Ambrose, according to his manner maketh Zebulon mystically to set forth the Church dwelling near the Sea of many troubles and worldly dangers by heresies and wickedness, seeing how others are tossed upon these Seas, but is herself out of this danger, and a safe harbor for those that will flee unto her. Again, his extent to Zidon setteth forth the Churches stretching forth to the Gentiles, because Zidon was the Son of Ham. Thus Ambrose.

Issachar is a strong Ass couching down before two burdens, and he saw, that rest was good, &c. and he bowed his shoulder to bear, and became a servant to tribute. Issacar was the ninth Son of Jacob, but is placed the sixth here, because his lot should lie next to Zabulons, having Zebulon on his north-side. He assigneth to this Tribe a fat and fruitful place, wherein laboring in the works of Husbandry they might grow to that wealth, that they should not need to seek out by merchandize, or by warfare to increase it, but rest quietly at home, although for their immunity in the case of War, and by reason of their Countries fertility, great tributes were imposed upon them. Calvin thinketh, that they are by this saying upbraided for their sluggishness, which indeed most probable, or else they should not have been compared to an Ass, which maketh me to admire the Chaldee Paraphrast, instead of these words, became a servant to tribute, putting these, he subdued the provinces of people, and destroyed their Inhabitants, and such as remained of them, were made his tributaries, for they are clean contrary to the Text, and the beast, to which this Tribe is likened, is altogether unfit for such exploits, which are rather of a Lion then of an Ass. The Septuagint read the last words, he was made an Husbandman, but Jerome mentioning that translation saith, that according to the Hebrew it is, factus est in tributum serviens: the words (a strong Ass) as Jerome also observeth, are Asinus Osseus, a bony Ass, having, great and strong bones to bear burdens, and the words, couching down between two burdens, he saith, are recumbens in terminis, lying in the bounds, and the meaning, he saith, is, he should be as a strong Ass laboring in tilling the ground, and carrying his commodities to be sold to the Sea-side, as he lay fitly having on the West the mediterranean Sea, and on the East, the Sea of Tiberias, which were his bounds here meant, or else, that he lay between two in his lot, viz. Zebulon and Naphthali, as Ferus saith. But R. Chimhi saith, that the word 〈 in non-Latin alphabet 〉 properly signifieth two burdens, such as Asses use to carry. Of the fertility of the Land of Issachar one field called Esdrelon for the most part lying in that Tribe, and the most fruitful of any in Canaan proveth, for it aboundeth with Wine, Oile and Corn, and all other things necessary for man's life, unto this Issachar Christ is likened by Ambrose saying, that as the word signifieth a reward, so Christ is our reward freely given to us, and as he desired the good Land, so Christ the good only and no evil, and he couched likewise between two burdens of the old and new Testaments, and subjected his shoulders to bear the burden of our sins, &c. Isidore otherwise, the Gentiles were as an Ass rude, and unclean, but receiving the Gospel, they came to see the good land to come, and therefore submitted themselves to Christ's yoke, couching, as it were, by the expectation of the end of the world between two termini, not regarding what they suffer in this world, and paying the tribute of faith and good works unto Christ, their King. Others otherwise, as their phantasies led them But me thinks, Issachar may best be the emblem of a sluggard, or wicked person slugging in sin, being drawn by some seeming and sensible good in this world so far, as that he lieth down under the two burdens of pleasure and profit, and so is made a slave of sin, and to pay for tribute his soul at the last.

Dan shall judge his people, &c. 17 Dan shall be a Serpent in the way, and an Adder in the path, that biteth the horse-heels, so that his rider shall fall backward, 18 I have waited for thy salvation (O Lord.) According to the signification of the word Dan, he saith, Dan shall judge. This was spoken, as all Ancients generally expound it, of Sampson, who came of this Tribe, for in him Dan was a famous Judge, and because he was such an eminent type of Christ, he placeth him before the rest as he was indeed before them in seniority, for he was next to Judah, and he saith, He shall judge, as one of the Tribes of Israel, meaning, that Judges should not spring out of him only, but also from the rest, for there were Judges raised up out of divers Tribes. But Calvin rejecting this Exposition, saith, that the meaning is rather, that Dan, howsoever he came of a servant, should be an head, and have part in the government of Israel, as well as they that came of free women. I rather prefer going with the stream herein: for if he had meant none eminent Judge in this Tribe, but only as he hath expounded it, why did he not comfort Naphthali, Gad and Asher in like manner, seeing they came of servants also? Sampson therefore is certainly meant, to make which the more plain, the Chaldee Paraphrast hath these words. Of the Tribe of Dan shall rise up a man, and in his days the people shall be redeemed, and in his years the Tribes of Israel shall rest together. His terror shall fall upon the people's, and his slaughter upon the Philistines, as a Serpent he shall lurk in the way, and kill the strong in their Tents, the Horsemen with the Footmen, he shall ever rate their Horses, and cast their Riders down backward. And Sampson was as a Serpent in the way, when he suddenly and unexpectedly set upon the Philistines and destroyed them, as is the manner of Serpents, which are not seen, till they are felt stinging deadly; and as Serpents make men afraid to go that way, wherein they lie, so the Philistines were for their slaughters made by Sampson afraid of him. The Adder in Latin Cerastes, or rather in Greek, so called from the little horns thereof, which, as Solinus saith, it showeth, being like worms lying as a prey for Birds, and nothing else of the Serpent being seen, whereby they are allured, and so before they know by whom, destroyed: this Serpent, saith Ferus, doth most aptly set forth Sampson in his last act of pulling down the house upon the Philistines heads to their destruction, and as this Cerastes biteth the Horse-heels, & overthroweth the Rider, so Sampson standing low, laid hold upon the Pillars, as the Heels and Legs of that building, and brought down those that sat thereupon. Jerome for Cerastes hath Basiliscus or regulus. But why is this added, I have waited for thy salvation, O Lord; Here divers Expositors conjecture diversely, some that foreseeing the malice of this Tribe, he by these words blesseth himself therefrom, as before from the wickedness of Simeon and Levi, as if he had said, Save me (O Lord) from this Serpentine subtlety, or being old and weary, and weary with much speaking, he maketh a pause here, calling unto God to save, and to strengthen him. Some, that foreseeing the admirable virtue in Sampson, he was a while in some doubt, whether he were the Messiah or not, but because he saw, that he should die and not revive again to save the people, he recanted, professing that he looked for another Savior yet to come. In the Targum Hierosol. upon this are these words, as a Paraphrase: I expect not the redemption of Gideon or of Samson, which is transitory, but of the Messiah to come.

Some, that he spake thus of Samson, or both of him, and of other deliverers, by whom the Lord wrought the salvation of Israel at sundry times, being therefore called Savior's. The Septuagint refer this unto the rider thus, And the rider shall fall, expecting the salvation of the Lord, but as Musculus noteth, it is a particle inserted apart, as being spoken of some other thing, and therefore to be referred to Jacob, who being moved at the troubles which he saw should come to his posterity at those times, when God should stir up deliverers for them, could but as sensible of the miseries of his, break out into this speech full of faith, whereby he comforted himself, and they in those times might be comforted in expectance of salvation from the Lord, when their extremities should be greatest: thus also Calvin and Musculus. For the first exposition, there being no ground for it, it cannot stand: for the second, if Jacob would have inserted anything touching the Messiah to come, he might more fitly have done it in speaking of Judah, of whom the Messiah came. Touching the third, it is the same in effect with this of ours.

But besides the exposition of this prophecy concerning Dan, there is another embraced by many Ancients, that Jacob seeing into the time of Antichrist spake thus of him, as who he saw should come of Dan, and be followed chiefly by the Jews, meant by this, that he should be a Judge, and as a serpent and an horned serpent, because he should spread the poison of corrupt doctrine with power to the destroying of men's souls, and the rider should be overthrown by him, that is, the proud, and he should strike at the horse-heels, that is, at the end of time, for at the end of the world they appoint the time of his coming: so Gregory and Theodoret, Augustine, Irenaeus, Hypolitus, Ambrose, Prosper, Andrae as Caesariensis, Harmo, Anselmus, &c. and therefore some note, that in the Revelation, when 12000 are sealed of each other tribe, the tribe of Dan is omitted. But we that live in these times, and see the Antichrist of Rome tyrannizing by a serpentine subtlety, cannot subscribe to this, but oppose it as a common deception, whereby those holy Fathers were deceived one after another, as they might easily be before that by the event any light was given into the mystery of Antichrist. And whereas the Popish faction are tooth and nail for an Antichrist, yet to be born of a woman of the tribe of Dan, some even of themselves acknowledge, that this cannot be made plain by any evidence of the Word of God, as Pererius; some, that it is an uncertain thing, as Tostatus; and some, that it is fabulous, as Oleaster. And therefore leaving this, we may rather think the Antichrist that now is, to be figured out here, although not descending of that tribe, no more then the Gentiles did of Issachar, or the Church of Zebulon, touching whom it hath notwithstanding been shown, that they were figures in some sort of these.

Gad, a troop shall overcome him, but he shall overcome at the last. These words are diversely read by divers; by Pagninus, Gad shall cut off an army, and he shall cut off the heel: by Jerome, Latrunculus latrocinabitur eum, & ipse latrocinabitur plantam: by the Septuagint's, Gad, a temptation shall hold him, and he shall try it besides or nigh the feet. The Hebrew is 〈 in non-Latin alphabet 〉 , that is, Gad, they shall gather or join themselves together in armies, or troops, and then followeth 〈 in non-Latin alphabet 〉 , and he shall gather together the heel, or the foot. The meaning may well be, as it is commonly expounded, Gad, according to his name, shall go out in companies before their brethren against their enemies, and afterwards, signified by the heel, he shall by companies, none of his men being lost, return again to his possession. For so the event hath explained this prophecy. Gad with Reuben, and the half tribe of Manasseh had their possession on this side Jordan, but upon condition to go over Jordan armed before their brethren to help them to their possessions, and then to return home again, which they did accordingly, thus Jerome and others, and Jerome saith, that returning home, they encountering other enemies who came against them, prevailed also. Of their going out, see Jos. 8. of their return, Jos. 22. and Numb. 32. and of their valor and great victory, 1 Chron. 5. The Chaldee Paraphrast in approving this exposition, saith, Of the house of Gad shall be armed tents, when they shall pass over Jordan before their brethren, they shall go to the war, and shall return afterwards with much substance into their own land. Gad is placed here again out of order next to Dan, when as Naphtali was next, but Jacob saw this eminency in Gad, and therefore speaketh of him here, as is most probable. Some think that Jephthah came of Gad, concerning whom and his gathering of armies and fightings first against the Ammonites, and then the Ephraimites, this was spoken: for the Gadites dwelt in Gilead, as we may see, 1 Chron. 5. 16. and Jephthah was a Gileadite.

For the mystery, Ambrose, who followeth the Septuagint's Translation, saith, This was fulfilled in Christ, when the Pharisees and Sadducees being gathered together tempted him, but he tried, and put them down with a question at the last. Isidore, and Rabanus Maurus say, thar hereby is set forth his fighting in humility at his first coming before Antichrist, and his fighting and destroying of him afterwards at his second coming. And they labor to confirm this the more, that Gad was herein a figure of Christ, because Moses compareth him to a Lion, and describeth him by conquering and going before his brethren; which indeed maketh much for the foregoing exposition: and haply, if the words of Moses be well considered, we shall not go from the meaning of Jacob by taking in the gestes of Jephthah a Gadite also. But for the mystery, I prefer rather that, whereby Christ is indeed held to be figured out here, but in and with his Church, which is long busied in gathering troops, and bearing the brunts of many encounters, but prevailing over all enemies, and overcoming all troubles in the end; thus almost Calvin and Marlorat, apply these places, John 16. 33. Rom. 8. 31. 2 Cor. 4. 9. 1 John 2. 17.

Out of Asher his bread shall be fat, and he shall yield royal dainties. Vatablus, Out of Asher a fat land his bread shall be, which is more sensible; or if (land) being left out, we say, Out of fat Asher his bread shall be: by bread all manner of corporal food being meant. The word translated fat, signifieth properly the fatness of the Olive making oil, and therefore the abundance of that fruit also is intimated. These words he shall yield royal dainties, are by Pagninus and the Chaldee Paraphrast rendered, He shall enjoy the delights of Kings; but the word is 〈 in non-Latin alphabet 〉 , he shall give or yield. This, it is most likely, is spoken of his oil, of which precious ointments were made, wherein Kings in those Eastern parts much delighted. For the fulfilling of this, Asher dwelt between the Mediterranean Sea, and Zebulon, even to Tyre and Sidon, and to mount Carmel, Josh. 19. 29. and their field, saith Josephus, about Giscala was so fraitfull, that they were all husbandmen; and such as have travelled in those parts say, that the Valley of Asher was very pleasant and fruitful of corn, oil, and all manner of fruits. Mystically this is also by Ambrose and Isidore applied to Christ, who is truly a treasury of riches, or blessing, as the word signifieth, and his bread, that is, the food which he giveth, is fat indeed, viz. his flesh nourishing to eternal life; and he yieldeth to Kings delight, that is, comfort to such as rule over and subdue their inordinate affections. And indeed we may not amiss, by way of allusion, apply that which is here said unto Christ, who is not only most pleasant bread, but if there be anything desirable for delight to the greatest, they may find it in him, if he sheddeth his Spirit abroad in their hearts.

Naphtali is an hind let loose, he giveth goodly words.

Jerome upon these words saith, The Septuagint render them thus. Naphtali a thicket of young sprouts let loose, giving or yielding beauty in their growing up, but according to the Hebrew it is, Naphtali a watered field giving fair speeches, it being hereby signified, that warm waters should arise in that Tribe, and that the lake Genesareth or Jordan should water it. The Hebrews will have this spoken in respect of Tiberias there; in which place they seemed to have the knowledge of the Law. But it will be better to refer all things to the Doctrine of our Savior, who taught much there, Mat. 4. And yet the words may be read, an hind let loose, noting the temporary fruits, and the swiftness of their growing by reason of the fatness of the soil, so Jerome. Ambrose readeth it, Vit • s remissa porrigens in germine decorem. Vatablus saith, that some think, that the swiftness of Naphtali is hereby meant, being as an hind taken in hunting, but preserved for pleasure, but he preferreth rather this, that they should be peaceable, and with sweet words pacify wrath, and so avert wars, and some for emissa, let loose, understand missa, sent, as a present to some Prince for the beauty thereof, but the other exposition is rather to be followed. The Hebrews apply this to Barak, who together with Deborah a Prophetess went with great expedition, having 10000 of Nephtalim with him against Siscra Captain of the King of Canaan, and overthrew all his host: for although he may seem not to have made such haste in his going out, as an hind, yet he came on so afterwards, that he is praised for it, as being most swift of foot, Judge. 5. 15. in descending upon them, and then the next words, he giveth goodly words, are to be referred to the song sung to the praise of God by him and Deborah.

Andreas Masius otherwise saith, that hereby is meant, that he should inhabit bit a safe and plentiful place, taking his pleasure therein, as an hind at liberty in grounds, where there is plenty of pasture, feedeth and playeth with skipping and leaping about. I cannot see, but that all may very well agree, both that of Jerome, that their land should be very fruitful, fruits sooner ripening there, then in other parts, as the hind easily out-runneth all other beasts, and that they should live there pleasantly, and be courteous; and such as should use good speeches, attracting the minds of other men unto them, as Masius and Vatablus have it, and withal that expedition of Barak at one time in particular may be noted out, for he went as an hind at the first timorously, but God fought for Israel, and granted a famous victory unto him.

According to Jerome also, Ferus maketh Naphtali herein a figure of Christ's preaching in Naphtali, as in Zebulon, going over those parts very swiftly, and no words can be more pleasant, then those of the Gospel. Isidore, of the Apostles going out from Naphtali with wonderful swiftness into all parts, because there they were called: Ambrose following another exposition, by a Vine and comeliness in growing, of those that are converted by the Gospel preached in all parts, for they are set loose and free from the bands of fear to profess Christ, and through his grace are most comely. But this being raised without the ground of a right reading is not so current, but the other two may truly be thought to be mystically set forth here.

Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall. 23 The archers have sorely grieved him, shot at him, and hated him, but his bow abode in strength, &c. As Jacob had been longer in speaking of Judah, then of any of his other sons hitherto, because he knew that there was an eminency of that Tribe in respect of Christ to come thereof, so now seeing by the same spirit an eminency in Joseph above others both for the incomparable increase of his posterity, and also because he was a notable figure of Christ, he is larger in speaking of him also. And that which he saith doth in the first part properly belong to Joseph in his person, and in the other part to his posterity. The first words in the vulgar Latin are, Joseph is a growing son, a growing son and of a comely countenance, the Daughters ran upon the Wall. The reason of this difference is, because the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 may be translated Son and Daughters, as they commonly signify, and the words 〈 in non-Latin alphabet 〉 by a well, may be translated, in his eyes or countenance. But the Hebrews say, when 〈 in non-Latin alphabet 〉 is not joined with a real Relative, that is, the word Father or Mother it may be expounded of divers other things, as a little one in such or in such, a kind. And therefore Pagninus turneth it, Ramus crescens, because a bough is the little one or son of a Tree, as the Hebrews speak. The Chaldee Paraphrast hath it, my son Joseph shall be multplyed, as a Vine planted by the fountains of water, &c. and if the word 〈 in non-Latin alphabet 〉 be rendered by a bough or branch of a Vine, 〈 in non-Latin alphabet 〉 signifying a Well or a Spring must needs be so translated, because those Trees are most fruitful that grow in such places. They that follow the vulgar Latin, say, that Joseph is thus spoken of for the beauty of his person, whereby the Daughters of Egypt were drawn to run up to the Wall to behold him passing by. Rupertus noting that the word translated, run, is of the singular number, saith, that the Wife of Potiphar is specially meant, who would be everywhere running about to behold him, whom she so greatly loved. I prefet the first Exposition both for the reason already rendered, and because 〈 in non-Latin alphabet 〉 properly translated, is, by or besides a Well or Fountain, there being no word to signify comely. He setteth Joseph forth then, as one that should incomparably increase, and he calleth him a growing bough, to intimate his two Tribes. The Archers have sorely grieved him, &c. this is generally understood of his Brethren conspiring formerly against him, & of his master Potiphar and his Wife, whose Arrows shot against him were bitter words.

But his bow abode in strength, &c. the strength wherein his bow is said to have abode, is the strong God, who is said also to have strengthened his hands, so that what was wickedly intended against him, when he was thus assaulted and treacherously dealt withal, turned to his wonderful advancement, so that in fine he was no whit weakened, but strengthened the more, and made the greater. The Chaldee Paraphrast saith, Because he made the strong his trust, Gold was put upon his arms, and he possessed the Kingdom. From thence is the Shepherd, the stone of Israel. Calvin and others read it, from whence he that feedeth, the stone Israel; Tremel. From whence he is the Pastor and the stone of Israel. Our new translation is word for word according to the original, and Calvin disliketh not the reading (of stone) in the Genitive case, but that he saith, they turn it to a wrong sense, by Stone understanding Israel's family, which ought rather, saith he, to be referred to God, committing the office of a Pastor to his servant. But Vatablus understandeth hereby, that Joseph was the nourisher and the prop of his fathers house. And I cannot see, how the words should bear any other sense, from the time, that God thus magnified Joseph, he fed Israel, and his family, as a Shepherd his sheep, and so was as a stone to the foundation of a building to them, to uphold them from falling by the famine. The Hebrews observe a mystery in this word 〈 in non-Latin alphabet 〉 stone, for being parted into two 〈 in non-Latin alphabet 〉 is Father, and 〈 in non-Latin alphabet 〉 Son, intimating his supporting Israel, both Father and Son. Some understand these words, (from thence) as having reference to Josephs family, as if he had meant, that Judges and Kings to feed, that is, to govern Israel should come therefrom, for of it came Deborah, Gideon, Abimelech, Jair, Judges, Jeroboam and Nadab, Kings, and Ephraim was the head of the Kingdom of Israel; but I rest in the former Exposition.

By the God of thy Father, who shall help me, and by the Almighty, who shall bless thee, with the blessings of Heaven above, blessings of the deep beneath, &c. In Hebrew the words are properly thus in English, From the God of thy Father, and he shall help thee, and from the Almighty, and he shall bless thee, &c. that is, as Vatablus hath it, all the things before spoken of, came from God, from him was Josephs deliverance out of his dangers, and his great promotion, so likewise Calvin. And he saith of God, the God of thy Father, because God had made a Covenant in particular with him to be his God, from whence he would have Joseph know, that these blessings did flow upon him, and this God he calleth Almighty, because these were acts of greatest might: which he had done for Joseph. And as he commemorateth blessings past, to teach him to ascribe all to God; so likewise he promiseth by a prophetical Spirit to his Tribes blessings to come. As if he had said, Thus he hath heretofore done for thee, and he shall still help thee, and bless thee, with blessings of heaven above, and of the deep beneath, that is, with the dew of heaven, the cause of fruitfulness in the earth, and with the riches that are gotten by the Sea, with blessings of the breasts and of the womb; that is, with great increase both of men and cattle, who being brought forth, are well nourished with breasts abounding with milk, or with dugs. And this was accordingly verified in the two Tribes which came of Joseph, Manasseh and Ephraim. But much more in Christ, figured out by Joseph. He was shot at and hated, but was strengthened, and is the shepherd and chief corner-stone whereupon Israel the Church of God is founded. He was indeed an increasing bough, and most comely, and he was blessed with the blessings of heaven and the deep, when all things in heaven and in earth were subjected to his dominion, and blessed in the breasts and in the womb, that is, saith Rupertus, of his Spouse the Church, bringing forth innumerable children to Christ; and having two breasts full of milk, the one of the Word, the other of the Sacraments, to nourish them; or of the two Testaments, as Rabanus.

The blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills, they shall be upon the head of Joseph, &c. These words are otherwise read by the Chaldee Paraphrast, The blessings of thy father be added upon the blessings wherewith my fathers have blessed me; as if he meant that he should reap the blessings which he had hitherto uttered, and as his heir, all the blessings of his fathers before him. The vulgar Latin is, The blessings of thy father have been comforted by the blessings of his fathers, which Rupertus following, saith, The sense is, my blessings have strength and efficacy from the blessings of my fathers. But in the Hebrew there is an express comparison, as some hold, My blessings have prevailed more, or have been stronger then the blessings of my fathers: But in what sense he preferreth his [Quest.] blessings, is the question; Rabbi Solomon saith, that more was promised to Jacob, then to Abraham or Isaac, viz. that he should spread to all parts of the world, which is meant here, but this is false, for the same was promised to Abraham, Gen. 13. as touching the world of Canaan, and none other East, West, North, and South is meant in speaking to Jacob, but in that Land. Lyranus and Tostatus say, that he meaneth that he had more divine revelations touching things to come, than his fathers, and specially touching the Messiah: but this also is improbable, for Abraham by faith saw Christ's day, and rejoiced, and for his piercing eye of faith, to see into divine mysteries, was called the father of the faithful; neither doth the abundance of revelation make a man's blessings the stronger, or to prevail more, seeing whatsoever holy Father blesseth by the guidance of the Spirit, as Abraham also did, and after him Isaac is by the power of the same Spirit a like powerful. Calvin saith, that he spake thus, because he saw that his blessings should now forthwith begin to be accomplished; as if he had said, the blessings of thy father have been more efficacious, because he liveth to see them take more effect in the increase of thine, and thy brethren's posterity, or because they should live to see themselves extraordinarily blessed with increase of posterity, so as his fathers before him had not done, but only saw this increase to come afar off. For Abraham had only one promised son Isaac, and Isaac only Jacob, but Jacob twelve, and they were already multiplied into many more. Tremellius rendereth it, The blessings of thy father are strong with the blessings of his fathers, that is, having their blessings with them, so that thou mayest confidently rest assured of the accomplishment of these things, according to that of Rupertus before. The words also may as well be thus translated, wherein there is no comparative, as amongst the Hebrews there is none in any place. For they are 〈 in non-Latin alphabet 〉 strong above the blessings, or, with, nigh, besides,, or to the blessings: and therefore to avoid all further question, I think it should rather be so read, and then the sense hath been made plain, whereas, if he shall be construed to have spoken comparatively, no such reason thereof can be rendered, but he must lie open to the imputation of some boasting, the least show whereof is not to be found in any of the Lord's Prophets, in comparing their Prophecies with those of other holy Prophets, but only of false prophets.

To the utmost bound of the everlasting hills, &c. In the vulgar Latin, Even to the desire of the eternal hills: In the Chaldee Paraphrast, The desire of the hills of the world, understanding the desire of the Kings and Princes of this world, so that they should desire to partake of such blessings. The word 〈 in non-Latin alphabet 〉 signifieth both bound and desire: and the word translated everlasting is 〈 in non-Latin alphabet 〉 saeculi Rupertus following the vulgar Latin, giveth the sense thus, till the Messiah desired by the holy Patriarchs, who for virtue were high as hills, or whilst there shall be mountains and hills upon the earth, and this last is most commonly followed by Calvin and others, but then the former word is translated bound, or terminus, till the last term or end of the hills, for so Tremellius translateth it, which be of longest continuance. It will not be amiss, to take it both ways. 1 Literally, the stability of the blessing upon Joseph being set forth; and then mystically, till the coming of the Messiah so much desired by the holy Patriarchs, as Ambrose hath it, and Rabanus, (who also apply the word 〈 in non-Latin alphabet 〉 to Christ called a Nazarite, here translated separated, as it followeth; Upon the crown of his head that was separated from his brethren: whereupon Vatablus noteth, that it may be translated, either coronatus or separatus; and some, he saith, turn it, upon the crown of the head of the Prince of his brethren; and he saith, that by separated we are to understand separated in dignity, but it may be taken either so, or with reference to his first separation, when he was by them sold into Egypt; or else taking Moses his blessing for an explication of this, Deut. 33. 15. hereby is meant that Josephs posterity should enjoy a most fruitful land, on the hills and mountains, and in every part, so likewise Tostatus.

Benjamin shall raven as a Wolf, in the morning he shall devour the prey, and in the evening divide the spoil. Some, saith Calvin, think that an infamous thing to be done by the Benjamites, is here noted out, when they should grow so licentious, and kill and abuse the Levites wife, as the Hebrews: Some, that this is spoken to their honor, Mordecai, and afterwards Saul, who were, both of that tribe being pointed at; and some draw it to Saul, otherwise called Paul the Apostle, who was first a Wolf, and then a Preacher; but the most probable opinion is, that the manners of that tribe are hereby set forth, that they should live upon the spoils of others. And upon this did Theodoret touch long before, and Tostatus saith, that he meant, that this tribe should be strong and stout, raging like a Wolf amongst his enemies, and spoiling and destroying them, and how able they were thus to do, is intimated in those wars which they had with all the other tribes, overcoming them, and making great slaughters amongst them two times. Now because some famous persons of that tribe are set forth to have devoured the prey, as Saul, who in the morning of his Kingdom spoiled the Amalekites, and they being killed up, took the spoil, and Mordecai afterwards destroyed the Jews enemies, and spoiled their houses; I cannot but think, that these notable exploits also in particular were foreseen by Jacob, and here pointed at: and thus it is expounded by Rab. Solomon. There is also another exposition of Jerome, that hereby is meant, that in the tribe of Benjamin, the Temple should be situated, wherein many beasts should be killed for sacrifices morning and evening, part of them being divided amongst the Priests. And this is favored by the Chaldee Paraphrast, who saith thus upon these words, In the land of Benjamin shall rest the presence of God, and in his possession shall be built the Sanctuary, morning and evening the Priests shall offer oblations, and in the evening they shall divide amongst them the residue thereof, And agreeable to this is that of Moses, The beloved of the Lord shall be safe by him, &c. but this exposition is rather a forcing of the words here, then a giving of the true sense, as any man may see; and touching Moses, he doubtless in his blessing meant the Temples site, but that was another thing, and not the same with this of Jacob, which the Chaldee Paraphrast not considering, was thereby deceived, and so induced to make a wrong construction of these words.

Touching the Allegory, the Fathers generally hold, that the Apostle Paul of this Tribe was figured out here: for he was first fierce, as a Wolf destroying Christian people everywhere, but afterwards being converted he labored mightily in the Gospel, and prevailed to bring in rich spoils of the Gentiles, who were converted by his Ministry. Rupertus by spoils divided understandeth his holy Doctrine, for with spoils is this by David compared, saying, I will joy as much in thy word, as he that findeth many spoils, and Esa 9. 3. these spoils he divided, when he gave to Babes milk, and to men in Christ stronger meat.

These be the 12 Tribes of Israel, and this is that which their Father spake unto them, and blessed them, &c.

This is added, to show that these words were not uttered touching the persons of Jacob's sons only, but of them and their posterity to come. But how [Quest.] can he be said herein to have blessed them, seeing that which is spoken of Reuben and Simeon and Levi is rather an objurgation or a curse, then a blessing? To this Calvin answereth, that the blessing lay in the Covenant of grace, which he ratified to them all, and this was not by temporal punishments overthrown, which he here allotteth unto them for their sins: But, as was said in the beginning, it is rather to be thought, that after he had humbled them by prophesying of their punishments, he did in the end comfort them, by giving his blessing to each man. Then Jacob commanded his Sons to bury him in the field of Ephron the Hittite, where Abraham was laid, and Isaac, &c. The same charge was given before to Joseph, of whom he took an Oath for it, but he dealt with him by entreaty, here by command, having respect to Josephs greatness. He added this charge here, that his other Sons might join with him in his burial, but why he took such care about the place, I have shown there; and for the burying place mentioned, see Chap. 23. 9. and for the phrase used, I am gathered to my people, Chap. 25. 8.

Then Jacob plucked up his feet into the bed, and died, &c.

This is spoken to show, how quietly and peaceably he died, even as a man, that goeth to bed to take his rest. He sat, as it seemeth before upon the bed, his feet hanging down, but now having finished all, that he intended to say, he plucketh them up into the bed, that he might the more decently lie in the bed with his body at his death. Some die in a far more turbulent manner, [Note.] but here is the fruit of a good conscience to be seen in the end, according to that of the Psalmist, The end of the just man is peace.

CHAP. L.

JOseph then fell upon his Fathers face, and wept upon him, and kissed him, and commanded his servants the Physicians to imbalme him, &c.

Natural affection wrought so with Joseph towards his dear Father, that he was carried hereby to weep over him, and to take his last farewell of him by kissing his pale and lifeless face; It is to be thought that some of his other sons wept also, but because he exceeded through the singularity of his love, he only is spoken of. This was a true mourning indeed, that which followeth, of the Egyptians was only for pomp and fashion. And there is good use of mourning for the dead, and reason of it, because the first coming in of death by sin may now specially be remembered by the living, which was the first beginning hereof. Only two abuses must be taken heed of. 1 That our sorrow be not counterfeit, as it is amongst many, from whence the Proverb riseth, The heirs mourning is laughing under a vizard. 2 That we exceed not measure, 1 Thes. 4. 13. To keep a time of mourning is to pay a duty to the dead.

Touching the embalming of Israel's dead body by his servants, the Physicians; the word translated Physicians, is by the Septuagint's rendered 〈 in non-Latin alphabet 〉 ; which we may English, Preparers to the Burial: for the word Buryers whereby it is commonly expounded, as Augustine noteth, is not so proper, because these buried not the Corps, but seasoned it, and wrapped and bound it up to be kept against the time of burial. The same amongst the Romans were called Libitinarii, from the Goddess Libitina, in whose Temple were such things kept, as they used about the embalming of the dead. Diodorus writing of the customs of the Egyptians, saith, that there were certain Officers, who Generation after Generation, as they had learned of their forefathers, did this Office about the dead, some being cutters, who with a certain Ethiopic stone did cut the side of the dead body, and purged out the panch and entrails hereby, and some curers of bodies, who were called, Salitores; that did season, and bind them up again, filling the head, after that the brains were drawn out by the nostrils, with preservative medicines, and the panch and entrails being cleansed with Phoenician wine, Myrrh and Cassia, and other odoriferous spices, except Frankincense continuing thus to season them in some secret place 70 days, after which they washed the body, and bound it up with silken cloth cut out into Thongs, and glued with Gum, so delivering it to the Kinsfolke to be into a wooden Statua like a man, and to be kept therein; of these two sorts of Officers, the first were so hated of the Egyptians, that immediately after such cutting of the dead body, they made haste away, and were pursued by the friends of the dead, casting stones at them, & cursing them; but the other were had in honor. And this I have partly out of Diodorus, & partly out of Herodotus: for the first saith only, that they anointed the dead bodies with sweet ointments above 30 days, the other 70. And the cost about dead bodies was divers, touching which these Officers would first know, how much should be bestowed: for upon some a Talent of silver was spent, upon some 20 pounds, and upon other some very little. Amongst the forefathers of Jacob we do not read of any, that were embalmed, nor of any of that line after, except Joseph, till Asa, the King of Judah, 2 Chron. 16. So that herein Joseph doubtless followed the custom of the Egyptians, but rather fearing to expose his Father to contempt, if he should not have bestowed this cost, then out of judgment, as Calvin saith, whereas he should have done better, if he had restrained himself to the frugal use of his Fathers. But this, although haply excusable then in him is not allowable in us, unless we will over-whelme the glory of Christ. The rites of burying did first come from the faithful, who might and did lawfully bestow more labor about burials in token of the resurrection: but since the specimen of the resurrection exhibited in Christ, to use many rites and ceremonies cannot be without superstition, and is derogatory from Christ; thus Calvin. The Jews used to wash dead bodies as we may see, Act. 9. 37. and to embalm them with anointing and spicing, Luke 23. 56. 24. 1. and this was not disallowed by the Lord, as we may see by his justifying of the Woman, who poured upon his feet a Box of precious ointment, which he saith, she did unto the burial, praising her therefore. Petrus Comester saith, that the Hebrews had a custom to keep dead bodies, washing them with warm water 7 days, as the heathen did 9 days, and after to anoint and spice them 30 days, as Jacob's sons used his dead body, and thus the Egyptians custom being first observed of embalming him 40 days, thens of 30 days following made up 70, which if it were so, then Joseph followed not altogether the custom of the Egyptians, but did in part, as the custom was amongst the people of God, though hitherto passed over in silence. And truly these two ceremonies were very significant, the one of washing setting forth in what purity the body shall rise again, the other of embalming with spices preserving from corruption, setting forth the incorruptibility, that is, that it shall not so corrupt, but that it shall be renewed again, and then continue incorruptible forever.

For the embalming of dead bodies in these days, I must needs say with Calvin, that this being a time of more light, shadows are not now so useful, and therefore it is better left then observed, and to support our faith of the resurrection in the resurrection of Christ, and in taking care only about a decent burial, superfluous cost being cut off, and turned rather to the living poor. But for my part, I leave everyone to his own liberty herein, so that vain pomp and ostentation be avoided. Maimonides in setting down the manner of the Jews about the dead, saith, They closed up their eyes, and tied up their chap fallen down, and stopped all their holes, and washed, and anointed, and put them in a clean linen cloth of mean price, and none in silk or gold, &c▪ for this was gross pride. Herodotus lib. 3. It was not the custom either of the Egyptians or Persians to burn dead bodies, because the Persians worshipped the fire as a god, and the Egyptians thought the fire to be an animate beast devouring all things, and then perishing with the thing devoured. The Papists out of an apish imitation, instead of spicing 30 days, say Masses 30 days for the dead, but specially the third, for these three, the spirit, soul, and body, and the seventh for the Sabbath of rest, to which the soul passeth. There hath not been more diversity of customs about anything, then about the dead amongst divers people's. In Ibera they gave them to the Vultures, in Hircania to the Dogs to be devoured, in Egypt and Pontus they embalmed them, amongst the Garamantes they buried the naked body in the sands, in Isybia in the deep of the Sea: The Celti gilding dead skulls drink in them, the Cecropians burn them to ashes, and the Scythians put them in coffins to consume there: so Silius Italicus. Now in the embalmimg of Israel 40 days were spent: And the Egyptians mourned for him 70 days. Of the time of embalming, something hath been already said out of Herodotus, whereby we see, that this was the time of mourning usual amongst the Egyptians, and of embalming. But at this time when Jacob died, it was not so, for the embalming was only 40 days, to which effect almost Diodorus writeth, 30 days and more, so that at divers times they observed more or fewer days, and the 30 days used amongst the Jews, of which Petrus Comestor before made these up 70. And hereby it appeareth, in what honor Joseph still lived amongst the Egyptians, in that for his sake they would thus honor his father a stranger amongst them.

After these 70 days, Joseph desireth by the mediation of Pharaohs family to have leave to carry and bury his dead father in Canaan, as he had adjured him, and so he taketh his journey thither, being honourably accompanied. He useth the help of the Courtiers, and alledgeth the oath whereby he was bound, because he knew, that Pharaoh would be ready to take it heinously, that the land of Egypt should not be thought as holy and as good to bury in as Canaan: but now desiring it upon this reason, and using the help of the Egyptians themselves to entreat the King, it was the more likely, that all distaste would be prevented. But how saith he, v. 5. that Jacob had digged him a grave there? To this Saint Augustine answereth, that we do not indeed read [Quest.] of any grave digged by Jacob, in the cave of Machpelah, but because it is here said, that he digged one, we must believe it without doubting, for all things done by him are not recorded. Others considering that the word digged is sometimes used for bought, as Hos. 3. 2. In Hebrew, I digged her unto me for fifteen pieces of silver, Deut. 2. Hebrew, Ye shall dig waters of them for silver, that is, buy; resolve it thus, that Jacob's buying thereof is meant, and that not by himself but by Abraham, whose heir he was, and so when he bought that sepulcher, he might be said to buy it in his loins, as Levi is said else-where to have paid tithe to Melchizedek in Abraham, because he was in his loins. The company that went with Joseph is said to have been, all the servants of Pharaoh, the Elders of his house, and all the Elders of Egypt, that is, Counselors, Senators, Presidents and Governors, all the most honorable of the land. Moreover, the whole house of Joseph and Jacob, except little ones and flocks; that is, all his children and grand-children that were able to go, and their wives, which could be spared from little infants, the care of the rest being committed to women-servants, till their return. Lastly, chariots and horsemen, these also went to guard them from the Arabians and Philistines, that they might not be subject to their robberies, and for the more honor.

And they came to the threshing-floor of Atad, beyond Jordan, and lamented there with a great and grievous mourning seven days. The word Atad signifieth a great thorn, and this place was thus called, because such thorns grew abundantly there. Jerome saith, that this place was the third sone from Jericho, two miles beyond Jordan, and is now called Betagla, that is, the place of a ring, because they went round about mourning for Jacob there seven days; One saith, that from Goshen to this place is 240 miles, and that it lieth upon the further side of Jordan towards the East, and that it was far about to go this way to Hebron, but they went this way, lest going with so great a company through the Idumeans Country, which was the direct way, they should have been moved to come out against them, and from hence to Hebron, where the cave of Macpelah was 40 miles. Saint Augustine saith, that Atad was beyond the cave in Hebron, where Jacob was buried, as they that know, report, 1050 paces, so that their seven days mourning being past there, they returned back again over Jordan to come to Hebron. And in resolving why they did thus, he saith, Peradventure some may say, they went about by the wilderness that way, by which Moses afterwards led the children of Israel to avoid some enemies; but surely it is to be believed, that this was done mystically, to set forth the coming up of Israel that way to pass over Jordan, when the time of their entering the land of Canaan to possess it was come. I believe that through necessity they were forced to avoid trouble by enemies, to go thus about, and that for the like reason they kept their mourning here, and not at the very place of burial: and although this only was the cause, that they then knew of; yet as the sequel proved, God made this a praeludium of their future coming that way. Some will have this place to be the same where many of the Israelites were afterwards destroyed by fire for their murmuring, and therefore this mourning was made for that great impiety and destruction to come. But this is a mere conceit, neither is it probable to have been the same place; see both Numb. 11. and Chap. 16. Touching their mourning here seven days, besides the 70 days before spoken of, in 40 of which they were embalming the dead corps through a necessity, as Ferus hath it, because he was to be carried a long way. There was cause of great mourning then, as the same Author also saith, because death was not overcome, as now it is, and yet still to mourn for the dead out of natural affection, is not to be condemned, so that it be not out of measure through infidelity, and specially when a good man is taken away. To mourn for the dead is commanded, Eccles. 22. and Chap. 38. and when Aaron died, they mourned for him 30 days, and likewise for Moses, but for Josiah many years. The manner of the Egyptians mourning was thus, certain women put dirt upon their faces, and went about the City lamenting, and laying open their breasts, and over against them went men mourning and beating their bodies, being made bare all the time that the dead corps lay unburied, and all this time they are not washed, drink no wine, nor eat meat, but course, neither do they wear any good clothes. Numa Pompilius ordained, that there should be no mourning for any under three years of age, and they should mourn no more months for others, then they had lived years, and not above 10 months for any, except for such as deserved extraordinarily well of the Common-wealth, for whom they might mourn a year. Rupertus weighing this matter of mourning so long for Jacob, saith, This is not to be imitated by those that confess themselves pilgrims here, and that they look for a City to come, for the Israelites learned to mourn thus long of the Egyptians, as not being so well instructed at the first, but afterwards they reformed from this superstition, mourning but a little, as is commanded, Eccl. 38. 17. And these kind of mournings are not properly so called, because there are some mournings in name, but indeed are Funeral-plays or interludes. For as Horace saith, Some are hired to act mourners parts, which make more shows then they that grieve from their heart, and the derider is more moved then the true praiser. Saint Augustine alloweth the mourning of seven days in token of the rest, unto which the dead cometh, but not of nine days, which was used amongst the Heathen, being called therefore Novendial. and these seven days were multiplied by the Egyptians by 10, in that they mourned 70 days.

The inhabitants of the Land hearing this great mourning, said, It was grievous mourning to the Egyptians, and the place had the name therefrom, the mourning of the Egyptians. And thus, saith Calvin, there was a monument, as it were, set up of the faith of Jacob touching the bringing of the Jsraelites into that Land, although the Egyptians who were actors also in this mourning, and the Canaanites giving the name to the place, were ignorant of it. For if he had been privately and obscurely buried, the fame of Jacob's lying there would have been presently extinct. Yet this tumultuous and loud crying was not altogether without the fault of excess. Thus Calvin, to whom I subscribe in the first but not in this, holding that the Egyptians indeed mourning thus excessively in show and not out of true sorrow are to be taxed, but not Joseph, whose mourning was affectionate, and end good.

Then Jacob being brought to the cave of Macpelah, was buried there. Of places of burial see before, Gen. 47. v. 29.

The funeral being ended, they all return again into Egypt, and then Josephs brethren fearing, that now he would be avenged upon them for the evil which they had done to him, pretend their fathers command, who bade them say unto Joseph in his name, I pray thee forgive, &c. The time of their abode in Egypt was not yet ended, as they knew by the oracle, Gen. 15. and therefore they submit themselves to return, and to wait, when God would bring them back again into the land of Canaan, whatsoever they should suffer there in the mean season.

Touching their fear of revenge, we may see, as many observe, how great an evil sin is, being once committed, it is still always ready to strike terror into the [Note.] mind of the sinner, even to fear and flee when none pursueth, Prov. 28. 1. Lev. 26. 36. and that sometimes after repentance and remission, as in these men. For there was no cause to fear, because they had had long experience of Joseph's kindness. And therefore let everyone that he may be free from such fears, keep a good conscience, and flee sin, being warned by this example.

Touching their fiction, it was childish and easy to be discerned, because if Jacob had willed any such thing, he would doubtless in all this time have spoken himself to Joseph for them. When men have done wickedly, we may see [Note.] what slender shifts they are ofttimes put to. The words are, they gave commandment to Joseph, saying, &c. but the meaning is, they gave this message in charge to one, whom they sent to him. But who might this be? The Hebrews [Quest.] think that Dan and Naphtali, the sons of Bilhah were sent, because it was said before, that Joseph was with them. Calvin thinketh, that some of their servants were sent, but to me it seemeth more probable, that they sent one or two from amongst themselves, haply Judah and Reuben that had faulted least. Howsoever, it is not to be read in the singular number, they sent a messenger, because the plural by and by followeth.

And the way being thus made, and haply Joseph upon this message sending for them, they came all unto him, and humbled themselves, as his servants. Upon this asking of forgiveness by Josephs brethren, Maimonides noteth, that when a man is injuried in his goods, atonement is made if there be restitution; but if in his person, not unless he asketh forgiveness, and the party wronged forgive him, no not although he should bring for sacrifice the Rammes of Neroth, and make any satisfaction to him besides.

To whom Joseph said, Fear not, for am I in the place of God? If the words be read thus, as they will bear, the meaning is, am I equal to God to turn that to destruction, which he hath ordained to preservation? if thus, for I am under God, as they may also be read, for then the sense is, It is my part to follow God, as being under him, and to preserve and not to destroy those whom he would have preserved. In the Chaldee it is, for I fear before the face of God: others think that he spake thus rejecting the honor given to him by his brethren; others, that he would not take revenge, which was God's part; others, that all this was done not by theirs, or his, but by God's counsel. Let the Reader follow which sense he pleaseth: but to me this seemeth the best, Do ye think, that I will take upon me as God, as if I were an absolute Lord and had none above me? for even thus I should do, when God hath so plainly shown, that the selling of me into Egypt came of him for the good of many, if notwithstanding I should meditate upon revenge. And this to be the true and full sense, the next words do declare, v. 20. of which see, Chap. 45. 5. As Joseph forgave his brethren desiring it, so, saith Maimeny, is everyone of the seed of Israel bound to do, and not to be cruel for the injury received, Treat. of Hurt and Damages, Chap. 5.

Josephus writing this history, saith, that Josephs brethren being in Canaan, would not return again with him into Egypt, till they had thus made their peace, but by the course of the history of Moses this was done in Egypt after their return thither.

And Joseph lived 110 years. The age of Joseph is here set down, saith Chrysostom, that it might appear, how abundantly the Lord recompensed him with much more time of prosperity then he had been in adversity: for he had suffered from 17 to 30, but had reigned in great glory from thence to 110, for 13 of adversity having 80 of prosperity. In this time also the children of Israel being favored in Egypt might increase greatly, as God had promised. Now although Joseph lived thus long, yet his time was much short of his fathers, even 37 years, and it seemeth, that howsoever he was one of the youngest, yet he died before his other brethren, seeing he gave them a charge at his death, as it followeth, v. 24. and of Levi it is expressly said, that he lived 137 years. The reason hereof might be partly his former sorrows, which he suffered 13 years together, and partly his great cares and troubles afterwards in managing the affairs of the Common-wealth; for as cares and study do bring grey hairs sooner, so they bring death sooner also, the labor of the mind consuming and wasting the spirits more then that of the body.

And Joseph saw the children of Ephraim, unto the third generation, and the sons of Machir, the son of Manasseh, were brought up upon Josephs knees.

This is added to show that Jacob's blessing upon Ephraim before Manasseh was not in vain, nor his constituting of them for two tribes. For the phrase of bringing up upon his knees, Vatablus saith, the word signifieth, were born upon Josephs knees, but then it must not be properly understood, but only that they were brought up by him, and therefore the Chaldee Paraphrast hath it, the sons of Machir, the son of Manasseh, were born, whom Joseph nourished. And it is not to be thought, saith Musculus, that they were born upon the knees of their grand-father, but being born, were brought and put into his bosom, to exhilerate and to comfort him, that being thus stirred up he might praise God the more affectionately, and so bless the new-born babes. Calvin gathereth hence, that Joseph had long since left the Court to come himself unto his brethren, preferring rather to be a member of God's Church, then to live perpetually in the greatest glory of Egypt. But I see no ground for this, and it made more for their common good for him to hold his state still, and therefore I rather think that he did so, and at this time, death approaching, sent for his brethren to give them the charge here following.

Then Joseph said to his brethren, I die, but God will surely visit you, and will bring you out of this land, &c. It is uncertain, whether his brethren, properly so called were yet living, although some of them, as hath been said, were now living: some think, that his kinsmen, the chief of each family are meant, but I think rather it might be spoken of his brethren, properly so called. But how [Quest.] came Joseph to be so assured? Answ. He had not indeed had any vision, but he heard of the promise of God to his forefathers, and by faith believed this as firmly, as if it had been by the Lord revealed unto him. And such a [Note.] firm faith ought we to have by hearing of the Word of God preached, or else we shall be unworthy to enjoy the promises thereof.

Therefore Joseph adjured the children of Israel to carry his bones thence with them, when God should visit them. Why the holy Patriarchs took such care about the place of their burial, hath been shown, Gen. 47. But why would he not have them carried forthwith, as were Jacob's, but afterwards, and whether [Quest.] the bones of his brethren were carried also, and where they were laid, and why not in Hebron with Abraham, Isaac, and Jacob, but in Shechem, and how the Oath given to his brethren here, could tie them that lived afterwards to do this? To the first it was answered, that partly because he thought that the Egyptians might take offense at it, if he should have offered to carry them away immediately, or that they would not suffer it, he being a man so honorable amongst them: and partly because their faith might thus be the more confirmed, that they should be delivered out of Egypt, for a pledge whereof they had his bones lying there. Touching the other Patriarchs, in all the History of Moses, nothing is said of the transporting of them; yet because, Act. 7. 16 Stephen saith that they were transported and buried in Shechem, it is most probable that taking example by Joseph, they caused their bones to be carried likewise: See my exposition upon Act. 7. 16. Touching the place where he was laid in Canaan, it may be said that his bones were rather laid there then in Hebron, because Shechem was his possession peculiarly, and they were wont to bury their dead in their own possessions, as we may see, Joshua. 24. 32, 33. And lastly, for the tie of their posterity by this Oath, they could not but take themselves to be bound hereby, the Oath being given for them and their posterity, and therefore they were mindful to do accordingly, Exod. 13. 19.

Then Joseph died, and when they had embalmed him, they put him in a certain coffin in Egypt. Some think that this was marble, but it is rather to be thought that it was wood, because more portable. It is to be noted, that they set [Note.] not up his bones as holy relics to be worshipped, as the superstitious of later times, but as was most fit, buried them, so that they were not then certainly of the Religion of the now Roman Catholics.