An Exposition of Genesis

CHAP. XXXVI.

THis Chapter seemeth to be inserted as a parenthesis, wherein is delivered • he genealogy of Esau, and that being dispatched out of the way, the Spirit goeth on Chap 37. in the history of the Church.

The reason of this description of Esau's line here, is not curiously to be demanded by us, seeing it is the will of God thus to insert it; only from the event we may judge God so ordered it.

• 1. For distinctions sake as to his Church.
• 2. To let us understand how God made good his word concerning Esau, which Isaac pronounced on him.
• 3. To help us to understand other passages of Moses and the Prophets writings of the children of Esau under divers titles, whereof we have here some account.
• 4. To show God's providence in allowing the wicked fairer portions as to the World than unto his own Church.

Three general Heads take up this Chapter.

1. The line of Esau's posterity natural, V. 1. to 19.

2. The line of his affinity, Ver. 20.30.

3. The record of their state of government, Ver 31.43.

1. In the line of Esau's posterity natural we have these particulars included.

• 1. A register of his immediate seed born of his three wives in the Land of Canaan, Ver. 1.5.
• 2. A note of his removal from Canaan, Ver. 6.7.8.
• 3. A record of his grand-children in mount Seir reckoned under their several grandmothers of whom we have to consider,
  • 1. Their Titles.
  • 2. Teir Names, Ver. 9.14.
  • 3. Their Dignities which they assumed, Ver. 15.19.

1. In the register of this immediate seed born of his three wives in the land of Canaan, we have to observe.

1. The title of this work, And these are the generations of Esau, he is Edom. No difficulty lieth in this, it is the genealogy of Esau in those that descended from him, here the Spirit also brands him, this is Edom. The name of reproach given him for his profane appetite, Gen. 25. So afterwards ver. 8.43. So that this line is not drawn for his honor.

2. The register of his wives which were three as recorded, ver. 2, 3. about whom, one question would be answered.

Quest. How come they to have other names then those before mentioned? Gen. 26.34. and 27.46.

Answ. In short they had two names, as also had their fathers, mentioned there and here; therefore Esau had not six wives as some say, but only three who had their double names. So Hittites and Hivites noted the same people, the one included in the other

• 3. The record of his children by. them.
  • 1. Of Adah he had one son, Eliphaz.
  • 2. Of Bathsemath one son, Revel.
  • 3. Of Aholibamah three, Ieush, Iahalam and Korah, these were born to him in the Land of Canaan before he went to mount Seir.

2. A note of his removal from Canaan. In which we have the particulars considerable.

1. Esau's removal in the freeness and in the fullness of it from Jacob, ver. 6. And Esau took his wives, &c.

2. The reason of this removal, Because their substance was more, &c. It is branched into these two particulars.

• 1. Their possessions and families were great.
• 2. The land of their sojourning was straight.

3. The pitching place of Esau, And Esau dwelt in the mount of Seir, Esau, he is Edom. The Sept. add, and Jacob dwelt in the land where his fathers sojourned in the land of Canaan. Thus we see providence ordering the heart of Esau to leave the inheritance to Jacob.

Quest. It is queried hereon, whether this was the first time that Esau went to Seir?

Answ. Surely no, for he was there when Jacob came out of Padan-Aram, and he invited his brother thither, therefore he had left Canaan before, upon what occasion it is not expressed, but probably upon the discontents which his wives gave to Isaac and Rebekah; and now being come to Hebron with his family for the burial of his father, God moveth him freely to depart again to Seir, and leave Jacob in the promised land, but here the Spirit brands him again. He is Edom, ver. 28.

3. We have a register of his grand children born to him from his sons in Seir, wherein note.

1. The title again repeated, And these are the generations of Esau, the father of Edom, in mount Seir. Sept. same. Of Edomites or Idumeans. Cald. Here he is branded as the father of Edom, a seed that should be Edom, profane men as he was, Ver. 9.

2. The names of his sons by his wives Adah and Bathshemath, Ver. 10.

1. The names of the sons of Eliphaz.

1. Legitimat, Teman, &c. Ver. 11.

2. Illegitimat by a concubine given likely to Eliphaz by Adah, she bare Amalek; he is therefore reckoned to Adah, Ver. 12. This bastard seed God commanded to be rooted out, Exod. 17.

2. The names of the sons of Revel, Nahath, &c. these are reckoned of Bathsemah their grandmother, Ver. 13.

3. The names of the immediate sons of Aholibamah, the daughter of Anah, the daughter of Zibeon Esau's wife, Jeush, &c. as they were named before, Ver- 5. Thus far are the names of his grand children directly descendent from him, Ver. 14. It is queried here.

Quest. How Amalek comes to be reckoned here to Esau and Adah?

Answ. 1. It is usual in Scripture account for grand fathers to be set out by fathers.

2. Concubines children were accounted to the chief wife, as Sarah claimed it.

3. Some were made children of them by adoption, so was Ephraim and Manasseh by Jacob as followeth, Genes. 48.

3. The dignities unto which they arrived, These were the Dukes of the sons of Esau. They were now assuming to themselves. A Duke was conceived to be the Commander of a 1000 men.

1. The sons of Eliphaz, Dukes ascribed to him and his grand mother, Ver. 15.16.

Quest. How comes Korah to be registered here who was not spoken of before?

Answ. Surely it is redundant here, or else defective, in the former mention made of his sons, and must be different from Korah, the son of Aholibamah.

2. The sons of Revel, Dukes, Duke Nahath, &c. These are named by father and grandmother, Ver. 17.

3. The sons of Aholibamah, Duke Jeush, &c. as they were named before; of these Esau was the immediate father. v. 17.

4. The close of all after this numeration of them, These the sons of Esau, and these their Dukes, He is Edom. Here is the finger of the Spirit pointing him out what he was, in the midst of this dignified seed. He was Edom still, for all these honors; four times is this name fastened on him thus far.

The whole teacheth us.
• D. 1. The genealogy of the wicked God records for his own ends in his Church.
• D. 2. God's record of the wicked's line is but to brand them to those who read it, Ver. 1.
• D. 3. Godless hearts take strange wives, Hittites, Hivites, Ishmaelites, what ever God say against it, Ver. 2, 3.
• D. 4. Providence doth vouchsafe progeny to wicked and multiplied matches. though he like them not. Ver. 4.5.
• D. 5. In God's own time he moveth the hearts of wicked enemies, to turn aside from streitning his Church, Ver. 6.
• D. 6. Outward portions to the wicked satisfy them in and for their departing from God's Church. Ver. 7.
• D. 7. Mount Seir pleaseth Esau better than the land of promise, because he is Edom, Ver. 8.
• D. 8. The reproach of a profane Esau God maketh to rest upon his posterity, Ver. 9.
• D. 9. Multitudes of wives and children and offspring God may grant unto the wicked.
• D. 10. God hath recorded the wicked and their progeny to distinguish them from his Church, V. 10, 14.
• D. 11. Dukedoms and dignities in the World is the only ambition of the wicked. The Saints is of another Kind, 2 Cor. 5.9.
• D. 12. Dignities can never blot out the stain of sin from God's presence. The Dukes are Edomites still. Ver. 15, 16, 17, 18, 19.

2. General, Esau's line by affinity is here drawn out, ver. 20. to 30. Wherein we have to note both the names and dignities of his seed.

1. By name they are described, and that in this order.

1. Their grand-father is recorded as the first inhabitant of the Land. These are the sons of Seir the Horite, who inhabited the land.

• 1. His name was Seir, which was also Esau's, given him for his hairines.
• 2. His nation a Chorite, which was the same with the Hittite and Hivite, Gen. 14.6.
• 3. His place of possession mount Seir, that land which Esau afterwards possessed.

2. The immediate sons are named, which are seven, Lotan, Shobal, Zibeon, Anah, Dishon, Ezer and Dishan; together with their first dignities, parentage & possession of that land, which afterwards was called Edom, V. 20.21. These Esau's seed drove out, Deut. 2.12.

3. The immediate seed or grand children of this Seir are reckoned up, who possessed after their fathers.

• 1. Lothans children, Hori and Heman together with his sister Timnah, daughter to Seir who was concubine to Eliphaz Esau's son, Ver. 12. Heman, in 1. Chron. 1. v. 39. is called Homam. This showeth the kindred made between the house of Esau and these Horites, by which they had opportunity to thrust them out of mount Seir not long after, Ver. 22.
• 2. Shobals children, five sons, Alvan called Alian, 1. Chron. 1.40. Shepho called Shephi, 1. Chron. 1.40. &c. Ver. 23.
• 3. Sibeons children were two sons, Ajah and Anah, which Anah, to distinghish him, is described by an unnatural invention of his, that he found out mules in the wilderness, as he fed the asses of Zibeon his father; that is, he first invented the coupling of divers kinds, asses and horses, which was against the Law of nature and the positive Law of God, Levite. 19. v. 19. the word is never used but in this place. 〈 in non-Latin alphabet 〉 the common word for mules is 〈 in non-Latin alphabet 〉 this hath made some difference about the translation; but the current of best interpreters read it mules, a creature of divers kinds which never brings forth its own. Therefore not created at first nor blessed by God. In this character we may see the Genius of this people given to such sin & unnatural inventions, Ver. 24.
• 4. Anahs children, who was uncle to the foregoing Anah, were two, one son named Dishon, as the fifth son of Seir, which followeth, & one daughter, called Aholibamah, not that which was Esau's wife but his niece by marriage.
• 5. Dishons children four sons, Hemdam called Amram, 1. Chro. 1.41. &c.
• 6. Etsers sons are three, Bilhan, Zaavan, and Achan, called Jakan, 1. Chr. 1. v. 42. Ver 27.
• 7. Dishans children are two sons, Uz and Aran, Ver. 28. So we have of Seir seven sons and one daughter.

2. By their dignities they are described, These are the Dukes of the Chorites, Duke Lotan, Duke Shobell, &c. These were the Dukes of the Chorites, for their Dukes in the Land of Seir. So many Dukedoms there were standing together in that land at the first; and were not successive one to the other; and these are here recorded for Esau's sake, that we may understand how his posterity drove them out, and possessed their Land, Ver. 30.

All which informeth us, that,
• D. 1. The name and line of the wicked are mentioned by God's Spirit for distinction, not for honor to them.
• D. 2. Horites, Hittites, and Hivites are the national titles of the same sort of sinful people.
• D. 3. Vncleannes and unnaturalnes are recorded in the wicked's line to make them stinck.
• D. 4. A numerous progeny with dignity may be the portion of the wicked here below.
• D. 5. Affinity with persons that are wicked, usually bring's souls to affinity with their sins.
• D. 6. God suffer's and order's the wicked to join so in affinity, in order to the destroying of each other. So it was with Seir and Edom, Ver. 20.30.

3. The last general is the history of the state and government of the sons of Esau after they had expelled the Chotites, and called the name Edom; and that was twofold.

1. Kingly, for from Dukedoms to a Kingdom it seemeth the sons of Esau changed that state, when they had gotten the land, in the description whereof we may observe.

1. The title of the history, And these are the Kings who reigned in the Land of Edom, before there reigned any King over the Children of Israel, Sept. and Cald. same. In this title we may note.

1. A demonstration of that which followeth, These, &c. That is, such as follow named afterwards, which were sons of Esau after they had gotten the land, and named it Edom.

2. An animadversion of the time, these reigned before any King was in Israel, and Saul was the first constituted King in Israel, 1. Sam. 11.15. In this worldly title Esau out strips Jacob.

2. The line of these Kings in their succession: concerning whom we may observe.

• 1. Their names, Bela, Gobab, &c.
• 2. Their cities, Dinhabah, Bozrah.
• 3. Their successions, Bela died, and Jobab reigned.
• 4. Their exploits, nothing of action is recorded of any but of one Hadad, the son of Bedad, he smote Midian in the field of Moab, Ver. 35.
• 5. The last King hath his wives added, Ver. 39.
• 6. The succession of them was by election, for we find them all of distinct families.

2. The state of Edom when reduced unto Dukedoms again, and in this history we may note.

1. A general notation of the state, And these the names of the Dukes of Esau, according to their families, after their places, by their names. The Kingdom then was again divided.

2. A special nomination of the Dukes, Duke Timnah, Duke Alva, &c.

3. An emphatical conclusion observing something notable.

1. About the sons, These the Dukes of Edom, &c. These were the brave Gallants of those times, when they could not be Kings they would be Dukes.

2. About their father, This Esau is the Father of Edom. That is a profane father of a profane offspring. Thus the Spirit of God brands him still. It is queried here.

Quest. Were these changes of government before the times of Moses, or not?

Answ. It is thought by some not, but that Moses writes prophetically of changes to come; because the Kings of Edom were existing in Jeremiah's time; and if so, the change could not be before Moses. Yet to speak freely, it is much more probable that this is a history rather then a Prophecy, declaring things already done; these considerations may persuade it.

1. Moses nameth persons and places with their circumstances known at that time, that cannot be proved to be after.

2. There was space of time enough, wherein these changes might be made, before the time of Moses, as computed from Isaac's death, when Esau removed unto the call of Moses, amount unto 236. years, in which space how many changes might not be made? Seeing we ourselves have had various administra • ions of government in the • space of ten years.

3. In the times of Moses both Dukes and Kings of Edom are mentioned, Exod. 15.15. Num. 20.14. therefore the change might well be then. To confound Kings and Dukes into one general notion of Government is not so safe, because the Spirit doth distinguish them.

4. Other changes might, and God did make among them, after the time of Moses, which are not meant here; so we read of their subduing, and rising again several times, some think Hadad the last King was him to whom Moses sent for leave to pass by his country, and upon his unnatural refusing, God then divided the Kingdom; but this is only conjectural. It seem's the best way to conclude that these changes were before Moses did write this; and yet God made others among them afterwards.

The titles of Timnah and Aholibamah, Ver. 40.41. are not names of men or women, but places.

The whole learneth us.
• D. 1. Worldly men are ambitious of the highest titles of honor. Kings and Dukes.
• D. 2. Earthly Kingdoms God may order to the wicked (a settled government) before his Church, Ver. 31.
• D. 3. Stinted are the numbers of Kings and dignities by God in the World.
• D. 4. God maketh some notable for exploits above others. Hadad vanquisheth Midian.
• D. 5. Kings and Queens are sometimes recorded for their shame by God's Spirit.
• D. 6. God overturneth and changeth states and government at his pleasure.
• D. 7. Profane fathers and profane children are branded by God's Spirit together, where mention is made of them.

CHAP. XXXVII.

IN this Chapter Moses returneth to the history of the Church in Jacob's family, having dispatched, and marked out of the family of Esau. And the line of the history mainly, is drawn from Jacob to Joseph, by whom God carried on his Church-work in preserving it upon earth; only in the 38. Chapter is inserted some remarkable events about Iudan, which could not be but grievous unto Jacob. In the present chapter is recorded some special providences of God concerning Joseph, & that as in relation to Jacob, pointing out also the condition of the Church. Three great providential works about Joseph take up the three general parts of this Chapter.

1. The state and condition of him in his fathers house. Ver. 1.11.

2. The treacherous sale of him from his fathers house. V. 12.28.

3. The sad resentment of this by some relations.

• 1. Reuben. V. 29.30.
• 2. Jacob, with a transition unto the further history. V. 31.36.

Here also is to be noted the beginning of the Nin'th section of the Law; according to the Jewish division marked with three Samecks noting Seder, order.

In the first general, will be considerable these particulars.

1. Jacob's mansion, or place of abode, noted in contradistinction unto Esau's mountain, And Jacob dwelt in the land of the sojournings of his father, in the land of Canaan. In the Land where his father sojourned. Sept. This they add to the former chapter. — In the land of the habitation of his father. Cald. In this we have only a record of Jacob's habitation, wherein may we note.

1. The term of connection, which is read by some copulative, and by others illative, And, or there • fore, &c. But it seems best adversative, to answer Esau's mansion place, Esau went to mount Seir, but Jacob sat down in the place of his father, dwelling in tents, the whole action of Jacob is set in opposition unto Esau's removal.

2. The matter connected is Jacob's residence in his place; wherein.

1- The subject Jacob, who had the birth-right, and the blessing.

2. The residence, which he makes, he sat down, or dwelt, or inhabited.

3. The place described two ways.

1. By his fathers mansion, In the land of his fathers sojournings, that is, where his father as well as Abraham professed himself a sojourner; and the same course of life did Jacob now intend in that place.

2. By the name of it, the land of Canaan, which though now a place defiled by the inhabitants, yet thereupon God sets his mind, to make it the place of his Churches sojourning in the world.

4. The principle, which moved him to sit down here, and that was his faith, as the Apostle witnesseth for him, as well as for Abraham, and Isaac. Hebr. 11.9. Sense drew Esau, as he thought, to the better habitation, more stable than for sojourning. Ver. 1.

Learn hence.
• D. 1. Opposite and adverse are the habitations and mansions chosen by wicked and righteous ones; the one please themselves in it, the other God. So Jacob and Esau.
• D. 2. Gracious souls pitch in this world only for sojourning, not for settled dwelling.
• D. 3. Fathers, accepted of God, are good patterns to be followed by their children for abode.
• D. 4. Canaan when God calleth to it, and promiseth to prepare, is fittest for his Church.
• D. 5. Faith alone, maketh Saints choose sojourning here below, upon God's promise. Ver. 1.

2. Jacob's generation downward, These are the generations of Jacob, Sept. join this with the former Chapter also: concerning which title it is doubted, what it should mean, seeing none are immediately mentioned here but Joseph. Some therefore seek to salve it by making the word (generation) here to note not only the progeny of children, but all sorts of events, which were as so many births, befalling Jacob; but this is unusual. Others labor to clear it in the pronoun, which they make of various kinds.

1. Some take it as a relative, and so refer it to the line of Jacob mentioned before Esau's. Gen. 35.23.26. Which is not irrational; others make it demonstrative, and so noting the line of Jacob afterward following in the history, though but one here immediately named, which is not to be despised: for in the sequel we shall find his line more fully named, and because it is the purpose of God's Spirit to mention Jacob's sons not barely by name, but with their conditions, therefore he speaketh of them asunder, and not together: and so here beginneth with Joseph; about whom, while he was in his fathers house, these things are eminently pointed out.

• 1. His condition, Ver. 2.3.4.
• 2. His relation. Ver. 5.11.

1. His condition is set out by three characters.

1. Of his age, Joseph being the son of seaventeene years; seaventeene years old. Sept. Cald. as Hebr. His age is not noted in vain with respect unto his condition, and indowment now at this time, he is but a stripling, or a youth. The mention of his age is made (as probably conjectured) for two reasons.

1. Moral, to show such age is not too early for virtuous endowments.

2. Historical, to perfect the chronology respecti • g this age.

2. Of his trade of life, He was feeding the flocks with his brethren, and he being a lad, or youth, was with the sons of Bilhah, and the sons of Zilpah his fathers wives, Sept. same. — Was nourished with the sons of Bilhah, &c. The Hebrew expression is clear, and noteth.

1. His trade, he was a shepherd.

2. His company, the sons of both the handmaids who were given to Jacob by Rachel & Leah as wives, even Dan, & Naphtali, & Gad & Asher. It is questioned, why he should be with these rather then the other? And it needeth not much for answer. It is conceived the two handmaids lived in one tent: and Joseph perhaps frequenting Bilhahs tent, because she was his mothers maid, and likely had been helpful to him in his minority, must needs also accompany with the sons of both; yet no necessity is thereto think, that he was confined to their company: for it is evident he conversed with the rest of his brethren.

3. Of his honest and upright disposition, And Joseph brought their evil report to their father, — Evil reproach to Israel his father, Sep. — Their evil accusation, &c. Cald. Herein is discoursed the upright heart of Joseph, that he could not endure sin upon his brethren.

1. The subject here is Joseph, who feared God from his youth.

2. His action, he brought to his fathers knowledge things dishonorable to the Church of God, and a shame to his family.

3. The matter was the evil report of his brethren, that is, that sinful carriage, which caused the evil report to come upon them, and their family; this is styled a grievous crime. Vulg. Doubtless it was no small fault, but sin of a deeper die.

4. The manner of doing this was in love to them, and with desire to amend them: and therefore no wicked talebearing. By one copy of the seventy urged by Musculus it is. 〈 in non-Latin alphabet 〉 . But altogether erring from the original. Ver. 2.

Learn hence.
• D. 1. The Churches line is drawn by God's Spirit eminently opposit to the wicked.
• D. 2. The Churches generations are best made out from the best of her children.
• D. 3. Youth is eminently memorable, when it is sanctified, and gracious.
• D. 4. Gracious parents are careful, though never so rich, to bring up their children in honest callings. Soe Jacob did Joseph, &c.
• D. 5. God can preserve some pure, though conversing with wicked brethren, and relations.
• D. 6. There may be some still of evil Spirit in the family of the Church.
• D. 7. Gracious dispositions cannot bear or favor the sins of nearest relations.
• D. 8. Souls grieved with sins of other relations bring the discovery to such as can amend them. Ver. 2.

4. Josephs condition is expressed by the tender respect, which he had from his father, And Israel loved Joseph before all his sons, because the son of old ages was he to him, and he made for him a coat of pieces, — A coat of many colors. Sept. — because he was a wise son, &c. Cald.

Herein we may observe Jacob's respect to Joseph two ways discovered.

1. In his surpassing love to him above the rest of his sons, where-about is recorded.

1. The action with its degrees, Israel loved Joseph more then all his sons, his heart went out more to him.

2. The reason of it, because he was the son of his old age, so is it in the letter, the Chaldee reads a wise son: Soe doubtless he was, but the letter doth not express it.

Quest. Did Jacob well to show more affection to one then to another child?

Answ. 1. To do so unto children under all equal and like considerations, were partiality. 2. Yet where God, by grace, makes a difference, the image of God is more lovely, then the image of man; and upon this account, Jacob lets out his heart, however it may be some natural reason might work with it.

Quest. How is Joseph called the son of his old age, seeing he was borne in Padan-Aram, not above seven, or eight years after Reuben? Gen. 30.

Answ. 1. He was the last that Jacob had in Padan-Aram, Benjamin was borne but a little before this. 2. It may be a phrase to note the more tenderness, which parents use to show to the last and least of children.

2. Jacob's respect to Joseph appears in outward action; that was the difference he maketh between him and the rest in his habit, and vesture, he made for him a coat of silks, some read a coat of pieces, or parts, as the word note's, that is, of several sorts of threads interwoven; as we say an embroidered coat; some read a coat to the ankles wrought with needle work: & some take it as a Priestly robe, but such it was not, we read Princes children were wont to wear such garments for distinctions sake from inferior people. 2 Sam. 1.13.18. By this is set out the ornament of the Church. Psalm. 45.14.15. So we have the truth in the letter.

Learn from it.
• D. 1. It is not unbeseeming gracious parents to love best their gracious children.
• D. 2. The children of age, the last and least are really the greatest care to parents, especially when good.
• D. 3. Distinction of habtts among several persons is not unsuitable to the Church of God.
• D. 4. Habiting of children, as it ariseth from affection, so it should be ordered by grace. Ver. 3.

5. Josephs condition in his fathers house is further set out by the carriage of his brethren to him, noted.

1. By their inward affection, And his brethren saw, that their father loved him before all his brethren, and they hated him. Cald. the same. — Loved him of all his brethren, &c. Sept. Here,

1. The occasion of their inward distaste, they saw by their fathers carriage, and expressions, that he affected Joseph best of all, and hereupon their hearts are disturbed, and they meditate evil within.

2. Their affection, they hated him, that is, their hearts did rise against him, they could not endure him to have a place in their desires.

2. By their outward actions: and they could not speak to him in peace. — Speak nothing peaceable, — They would not speak peaceably. Cald. In this expression the affirmative is carried; they could not endure to give him a good word, or look, as they did one to another, but spake doggedly, churlishly, scornfully, and disdainfully to him, and all this both because his fathers love was on him, and God's love on him also, even for his goodness sake.

Observe we.
• D. 1. Choice respects to any, from parents, above all others, usuaally make such favorites to be envied.
• D. 2. Flesh and blood usually hate that, which grace affects and love's.
• D. 3. Sin, and envy specially, put men out of a capacity of doing duty to relations.
• D. 4. Where hearts are full of hatred, mouths speak not peace, but bitterness, and scorning. Ver. 4.

Thus far is the history of Joseph in the line of Jacob according to his condition in his fathers house.

2. Now followeth the revelation, which God was pleased to make to him of those days of youth, whereof.

1. The manner of making it is observable, by dreams.

2. The matter declared by dreams, and that was God's future providence toward Joseph, as his instrument to save his Church in time to come. Ver. 5.11. In the whole passage, we have these particulars to consider.

1. The author of these dreams, God himself and his Spirit: For they were prophetical.

2. The subject of these dreams, Joseph now seventeen years old, addicted to the study of God, and hatred of sin. V. 5.9.

3. The narration of these dreams: He told them to his brethren, and that with an emphasis, calling for their attention, not out of vain glory, but instinct of God, to show, that Joseph's future state was pre-ordained of God. Ver. 5.6.9.10.

4. The dreams themselves, of which we may note.

1. The matter; the one was of sheaves worshipping his sheaf, this standing, and those bowing; the other of the sun, and moon, and eleven stars doing obeisance to him. Ver. 7.9.

2. The number of them, they were two under various expressions, doubled, to note the certainty of the event.

5. The interpretation of the dreams, which was made.

1. By his brethren in contempt & scorn, Shalt thou indeed reign over us, &c? This they disdained, and yet submitted to it at their first going into Egypt, when the event fell out. Ver. 8.

2. By his father, and that in way of rebuke. His father rebuked him, and said, what is this dream, which thou hast dreamed, shall I, and thy mother, and thy brethren, coming come to bow low ourselves to thee to the earth? Thus Jacob also applieth the dream with some kind of regret, that his son should be set up of God above him, yet so it was, Jacob did him honor in his place, when he went down to Egypt.

6. The use made of these dreams; which is twofold.

1. By Joseph's brethren, they hated him still the more for his dreams. V. 5.8. They envied him. Ver. 11.

2. By Joseph's father.

1. He rebuketh him, but mildly, and probably to keep of some envy from him by his brethren.

2. He kept or observed the saying, and laid it up in his heart, as Mary the word of Christ, her son, typified here by Joseph, as is conceived by some. Jacob was acquainted with such revelations of God by dreams, therefore he slights not this to Joseph, but ponders it seriously. Ver. 11.

Quest. How could this interpretation be true of Joseph's father and mother, by the sun and Moon seeing Rachel was already dead?

Answ. 1. Some apply it therefore not to Joseph, but to Joshua, at his word the sun and moon stood still understanding it of the sun, that cannot be the meaning of it, for the moon and stars are here added, and Joseph speaketh expressly of honor to himself to come. 2. Jacob giveth the right interpretation, therefore most properly is it meant of Jacob the father, and his wife, who was mistress in the family, viz. Leah, and his other eleven sons. Now she is called his mother by as good right, as her sons are called his brethren, which was from his father, whose wife she, and whose sons they were,

Quest. 2. How did Jacob and his wife bow themselves to Joseph, or where doth it appear?

Answ. 1. It is certain that Jacob and his family came under Joseph's Government, and protection in Egypt.

2. It is safely presumed, that he, and Leah, with all his family gave him the respect of his place.

3. It is expressly noted, that by his message sent, his sons declare, thy servant our father, &c. Which was humbling enough to make good this prophecy, but Jacob's carriage, when he saw his son in his honor, is not declared. Chrysostom maketh his bowing on the top of his staff to be unto Joseph, but that was worshipping of God.

Note from it.
• D. 1. Good souls whom men hate for their goodness, God chooseth to reveal his mind more graciously to them.
• D. 2. God hath by dreams, in time past, revealed his future providences about his Church unto men.
• D. 3. Young years, addicted to godliness, are made capable of great and sweet discoveries from God. Ver. 5.
• D. 4. It is duty to declare God's will revealed concerning his purposes to his Church, though it please not men. Ver. 6.
• D. 5. Darke, but certain, have been the revelations of God in times past, concerning his providence to his Church. Ver. 7.9.
• D. 6. God in bringing about the salvation of his Church, make parents, and brethren stoop to his instruments. Superiors to inferiors.
• D. 7. God maketh persons in themselves adverse to his providences, yet to be interpreters of his revelations. Ver. 8.
• D. 8. The Lord hath usually foretold the salvation, and advancement of his Church, but not the way; Joseph dreams not of prisons.
• D. 9. Carnal relations are apt to hate, and envy their very brother, when God sets him up above them.
• D. 10. The way and means of comfort which man despiseth, God useth yet to do them good, who hate it. So here.
• D. 11. Gracious souls, that wait for the Churches delivery, may yet have regret against the means discovered. Ver. 10.
• D. 12. Grace in those souls checks their regret, and makes them observe, and keep God's discoveries to them. Ver. 11.

2. The next general head of this Chapter, containeth the history of Josephs separation from his fathers house by the treacherous conspiracy of his brethren. Ver. 12.28. Wherein we have to consider the especial ordering of providence about this event.

1. As to the occasion of it. Ver. 12.13.14.

2. As to the consequent events. Ver. 15.16, &c.

1. In the relating the occasion we have these particulars.

1. His brethren's going forth with their fathers flocks to feed them in Shechem, And his brethren went to feed their fathers flock in Shecem, the same. Thus providence ordered this first step of the occasion of Josephs separation, viz. his brethren's distance from their father; for it is probable no such thing would they have attempted in his eye or under his hearing, Ver. 12.

2. His fathers call of him to send him unto them, wherein.

1. Israel's conference with Joseph, And Israel said unto Joseph, do not thy brethren feed in Shecem? Are they not feeding? Sept. the same, Behold thy brethren feed, &c. Cald. This only prepares him for his mission, as a foregoing discourse.

2. Israel's resolution to send Joseph to visit them, Come I will send thee unto them, Sept. and, Cald. the same. Here is his preface to Joseph to put him in readiness for his mission.

3. Joseph's answer, And he said to him behold me, or, loe I, that is, am here ready to obey thy will in all that thou shalt say. Ver. 13.

4. Israel's mission & commission unto Joseph, And he said unto him go I pray thee, see the peace of thy brethren, and the peace of the flocks, and return me word. — If thy brehren be well, &c. Cald. as Hebrew. Here you have his call by his father, and his commission for his work, it was to visit his brethren, and inform his father of the state of them, and the flocks; little did Jacob think, that he was now sending Joseph into Egypt; yet so it fell out.

5. Joseph's obedience, And he sent him from the vale of Hebron, and he came to Shechem, Sept. and Cald. the same.

1. The fathers mission.

2. The sons obedience, without disputing length or danger of the way. So providence ordereth the mind of Jacob, and Joseph to bring about his own purposes. It is conceived by some, that Shechem was distant from Hebron sixteen German miles. Thus far the first occasion of Joseph's separation from his fathers House. Ver. 14.

Learn here.
• D. 1. Providence in ordering the wicked purposes of men to his own praise, giveth them time, and place to do them. Ver. 12.
• D. 2. Good fathers of families are solicitous about their children, and charge, when all •• nt from them.
• D. 3. Gracious fathers stick not to send the best of children to look after the welfare of the worst.
• D. 4. Good children are ready, and at hand to go at their fathers command, and do their will. Ver: 13.
• D. 5. Commands and commissions are in parents power to give to children under God.
• D. 6. Submission and obedience, are the duties of children unto parents just commands.
• D. 7. Innocent souls seek their peace, who plot trouble to them.
• D. 8. God orders parents commands, and children's obedience unto other ends, then they intend sometimes. Ver. 14.

2. The events are recorded, which hereupon befell Joseph, which were various, and sad for present.

1. The frustration of his expectation at Shechem, and his wandering, as a disappointed man: set out.

1. By a providential meeting with a man, And a man found him, and behold he wandered in the field, Sept. and Cald. — the same. So providence ordered his brethren not to be there: for it was not the place, where the means of carrying him into Egypt should appear; yet here God orders one to find him in his travels up and down, and to give him tiding of his brethren.

The Jews have fancied this man to be the Angel Gabriel, called the man Gabriel Dan. 9.21. But no such character is here of him; and the letter notes a man, which might be a near inhabitant thereabout.

2. By providential discourse.

1. The man begins with him, And the man asked him, saying, what seekest thou? Sept. and Cald. — the same. This query was friendly, & with desire to help him in his streigth, as appears by the issue. Ver. 15.

2. Joseph answers.

1. By resolution, I seek my brethren.

2. By request unto him, tell me, I pray thee where they feed, Sept. and Cald. — The same. Here is nothing of difficulty, only such parley as might help him to his intended business. Ver. 16.

3. The man's reply by way of direction, And the man said they are departed hence, for I heard them saying, let us go to Dothan. This place is conceived to be eight miles distant from Shechem; and in the rode it was of those merchants, who were to carry him into Egypt. The second event.

2. His attainment of his end at last. And Joseph went after his brethren, and found th • m in Dothan, Sept. and Cald. the same. Thus far under providence he hath travelled, seeking his brethren's peace, and hastening his own banishment from his fathers house, though he knew it not. Ver. 17.

Learn here.
• D. 1. Providence frustrates the travels of his own, sometimes, of their desired issue, to effect his own purpose.
• D. 2. God provides some means in such case to help on man's end to serve God's. Ver. 15.
• D. 3. Nature teacheth men courtesy to strangers and wanderers to guide them in their way. Ver. 16.
• D. 4. Intelligence is a cordial to wandering strangers.
• D. 5. God appoints time and place of finding out our desires below.
• D. 6. Under God's ordering, in the place where his servants find peace to others, they may find trouble to themselves. Ver. 17.

3. The next event is his entertainment with his brethren, which accomplisheth his separation from his fathers house. Ver. 18 28. Wherein we have to note.

1. Their consultations about him, upon his approach, ordered sweetly by providence, and those twofold.

1. Some are for his death. V. 18.19.20.

2. Others stirred by God were to punish him, but spare his life. Ver 21.22.

1. In the counsels taken about his death observe.

1. The occasion of it, And they saw him from a far, even before he came near unto them. Cald. — The same. 〈 in non-Latin alphabet 〉 , they foresaw him, &c. Sept. In this are.

1. The time, in that hour, when after hard travel he had recovered the sight of his brethren, and they of him, at a pretty distance, so far as they could ken.

2. The work, about which Joseph was even travelling, to se • ke the peace of his brethren, and now joyfully approaching to salute them and inform them of his fathers love and care over them.

3. The discovery made by them, they saw him, and upon first sight of his person, and the opportunity given them to work their wills on him; they think to dispatch him; all these give occasion to the enterprise.

2. The conspiracy made, And they craftily conspired, or plotted against him to kill him. Num. 25.18. 〈 in non-Latin alphabet 〉 They malignantly plotted. Sept. — They devised or thought, &c. Cald. We have here to note.

1. Their malice.

2. Their subtlety.

3. Their combination.

4. Their cruelty. Nothing but death do they plot against an innocent soul, who cometh to seek their peace. Ver. 18.

3. Their conference, debates, and counsels and results.

1. About his coming; And they said A man to his brother, that is, one to another, behold this master of dreams cometh. — 〈 in non-Latin alphabet 〉 this dreaming fellow, or dreamer cometh, Sept. Cald as Hebr.

1. Here is mutual encouragement.

2. Quicke animadversion, behold.

3. Sharp derision. This master of dreams; Irony. Ver. 19.

2. About his death and burial, And now come ye let us kill him, and cast him into one o • the pits, Sept. and Cald. same. Bloody resolutions are these against an innocent lamb; thus far providence lets them think, speak, and resolve.

3. About the hiding of his blood afterward, And we will say an evil wild beast hath devoured him. — Sept. Cald. same. See here.

1. The horror of blood shed, they will not own it.

2. The falsehood of murderers, to hide it under lies.

3. The vain hope this way to escape.

4. The end of this wicked counsel, And we shall see, what his dreams will be, Sept. the same. — What will be the end of his dreams. Cald. Here.

1. They feared his dreams, least he should be their Lord.

2. They upon this account malign him bitterly.

3. They here resolve to make an end of his dreams, and him together: and therefore mock at this revelation of God to him; we shall see what a Lord he will be, when he is dead. And indeed pernicious had this counsel been, if God had not prevented it; however he was able to raise him from the dead Ver. 20,

Learn from it.
• D. 1. The sight of the righteous, whom the wicked hate, is an occasion of working mischief and evil to them.
• D. 2. The look of the wicked is for the mischief of those good souls, who look, and seek for their peace.
• D. 3. Subtilty, and conspiracy for death is the wicked's practice against innocent gracious souls. Ver. 18.
• D. 4. The wicked encourage each other in evil matters to committing them.
• D. 5. Vile persons geire, and scorn the revelations of God under terms of contempt. Dreamer. V. 19.
• D. 6. Sinners persecute the Saints for God's revelations to them.
• D. 7. Providence suffers sinners to breath death, and destruction to Saints, when they effect it not.
• D. 8. Murderers themselves are ashamed to own blood-guiltiness, therefore seek to hide it.
• D. 9. Brothers blood is not pitied with men of sin.
• D. 10. Evil men design to frustrate the counsels, and revelation of God by their crafty and cruel practices. Ver. 20.

2. Counsel about his delivery; providence stirreth up in Reuben to prevent their bloody designs, whereabout we have to observe.

1. His cognizance of their counsels, doubtless he was with them, And Reuben heard it, Sept. and Cald. same.

1. The person was the elder brother Reuben, who likely had the greatest stroke among them.

2. His cognizance of the bloody design, he heard it, doubtless he was there, and took notice of the general vote for Josephs death, and him God useth to prevent it.

2. His rescue of Joseph from death by way of counsel to defeat the former, where we have recorded.

1. The issue, And he delivered him out of their hand, Sept. Cald. same. This was the issue of his counsel, that they did not kill him.

2. The means he useth, earnest advise to them against shedding blood; four times expressed.

1. And he said, let us not smite him in soul or life: that is, let us not kill him. Ver. 21.

2. And Reuben said unto them shed no blood, Sept. and Cald. same. A serious item, noting the heinousness of shedding blood, as the cry of it to heaven.

3. Cast him into this pit, which is in the wilderness. Cald. same. — Into one of these pits, which are, &c. Sept. This he proposeth, though horrirble enough, by way of prevention of his death.

4. And lay not an hand upon him. — Bring not, &c. Sept — Stretch not an hand, &c. Cald. That is to slay him, as your counsels, and votes have been. This advise God made to take, as Hushais against Ahithophel's.

3. His end is here recorded, which was twofold.

1. Josephs deliverance from death intended, That he might deliver him out of their hands, Sept. and Cald. — So God overruled one to persuade the rest. Spirits are in his hand.

2. His fathers comfort was the other end, To return him to his father. Cald. the same. — That he might restore him, &c. Herein not only regarding Joseph's life, but his fathers life, and comfort also. Soe God makes nature to work for purchasing his own ends. Ver. 22.

Quest: Was Reuben's counsel good, and to be approved?

Answ. 1. In pretense it was bad, for it pretended to kill him by famine in a pit, which was worse, then to kill him with the sword.

2. In the intent of it, the counsel was good, for it was to keep them from blood, and to render him safe to his father: & God wrought together with it to bind the hands of his brethren from killing him.

3. As he speaks Gen. 42.22. His mind was that no hurt should be done unto him, spake not I, saying, sin not against the child. So that in the scope of it sin cannot be charged on it.

It teacheth us.
• D. 1. In evil counsels against the Saints, God overpower's the heart of some to frustrate bloody designs of others.
• D. 2. God makes evil projected against his servants to come to the cognizance of those, that shall defeat it.
• D. 3. Deliverance is effected sometimes for the Saints by such as hate them enough.
• D. 4. Providence causeth the counsel of one evil man to prevail against others, for his Saints good. Ver. 21.
• D. 5. God puts an awe upon some, to counsel others not to shed blood.
• D. 6. Pretense of a worse death providence ordereth to be made by men, to save his from death wholly.
• D. 7. Fratricide is made horried to evil men by God, for saving his own.
• D. 8. Respect to paternal honor may sway with men of bad resolutions, to abstain from evil, and offering violence to a brother. Ver. 21.22.

2. Now follow their actions, after counsels, toward Joseph, whereabout are recorded.

1. His full access unto them, which gave them full occasion of executing their wicked conceits, And it was, as Joseph came to his brethren, or when Joseph came to his brethren, Sept. and Cald. Here the prey • alleth into their hands.

1. A poor innocent lamb, Joseph, who sought nothing but his brethren's good, he maketh himself a prey.

2. Bloody conspirators under the name of brethren, they have him delivered to their wills.

3. He comes freely as a lamb to the slaughter: so providence ordereth to his dearest, even to his own son.

2. The execution of their counsel in a four fold action.

1. In stripping him, And, that, or then they stripped Joseph out of his coat, the coat of many pieces, or colors, which was on him they put of from Joseph the party-coloured coat, that was about him, Sept. Here is their unnatural dealing at first, the spoiling of their brother, wherein.

1. The spoilers are his brethren.

2. Their act of spoil, they stripped him, plucked of his clothes.

3. The matter of the spoil, his coat, his embroidered, or party coloured coat; that which was the token of his fathers love, & the mark of their envy, & that with which they intended to make a cloak to cover their villainy to their father. Greater unnaturalnes in this kind could not be shewn, then to take away the garment of a brother, yet this is the least of their evil. Ver. 23.

2. In burying him alive, by putting him in a pit to die by famine, for such was the intention of them all, except Reuben, hereabout we read.

1. Their apprehension of him, And, or then they took him, that is, laid violent hands on him, Sept. and Cald. same.

2. Their disposal of him, And cast him into a pit, and the pit was empty, there was no water in it, Sept. Cald. same. Herein note.

1. Their act, horrid cruelty, they cast him away, as desirous to bury him alive: for there they purposed (for the most part of them) that he should perish.

2. The place described.

1. A pit, a deep hole, such as our tin pits, out of which was no coming without help.

2. The specification of this pit, it was dry, or empty, no water was in it; providence so ordered by Reuben, that he might not presently be drowned. Under all these cruel dealings here is no mention of Joseph's carriage, but we shall find, in their own confession afterwards, that Joseph's cries were not small, we saw the anguish of his soul, when he besought us, and we would not hear: Gen. 42.21. Notwithstanding all, these cruel men spare not, but in their intent bury him alive. So they dealt with Jeremiah. Ier. 38.6. So the affliction of the Church is set out by a pit without water, where they shall not be drowned, but delivered out from it. Zech. 9.11.

Learn thence.
• D. 1. Under providence innocent souls come in their integrity into the hands of spoilers.
• D. 2. Simple, honest hearts, may think of coming to brethren, when it is to cruel destroyers.
• D. 3. Vnnatural treacherous dealers slick not to take a garment from a brother.
• D. 4. Garments of pleasure may expose men to envy and spoil by wicked hands. Ver. 23.
• D. 5. Violent hands are soon laid even upon an innocent brother by envious, and enraged Spirits.
• D. 6. Brethren, degenerate into spoilers, slicke not at it to bury an innocent brother alive.
• D. 7. God emptieth the pits of water, where he will not have his innocents perish.
• D. 8. Dry pits of trouble are in God's use tokens of deliverance. Joseph shall come out. Ver. 24.

3. In rejoicing over their own cruelty, they eat and drink, and remember not the afflictions of Joseph. It is shortly thus reported, And they sat down to eat bread. Sept. and Cald. same. Herein observe.

1. The term of connection, rendered either copulatively, And, so knitting it to their former cruelty in burying Joseph alive, or adversatively, but, which sets it in opposition to Josephs misery. He was either now howling; or sadly bemoaning himself in the pit, but they were eating and drinking, or it may be read as a note of order and consequence, then, that is after they had thus afflicted poor Joseph, then they got to eating, &c.

2. The posture of them, they sat down, it notes their security, they were now at-quiet, while they had the dreamer in the pit, they lay themselves at ease, not suspecting that God might rouse them with his terrors.

3. The work, which was the end of this posture, to eat bread. This was no unlawful thing, in itself, but as the phrase imports, this was a kind of feasting, eating, and drinking without fear, or care, not remembering the tears, and anguish of poor Joseph. It seems to be the ground of the Prophets threatening expression, woe to them that are at ease, &c. But they are not grieved for the affliction of Joseph. Amos. 6.16. This is the high pitch of sin, to oppress poor souls, and then glut men's selves with meat and drink, and be regardles of their miseries.

It instruct's us.
• D. 1. Saints affliction, and persecutors exaltation are usually concomitant.
• D. 2. It is the genius of cruel men, to glut themselves with pleasure, when they oppress God's servants.
• D. 3. Sin makes sinners secure in their persecutions, as if no account would be required.
• D. 4. It is grievous sinning to acquiesce in, and rejoice over the evil done unto God's Saints. Ver. 25.

4. The last act of these cruel brethren is the selling of Joseph as a slave into Egypt. Whereabout we read.

1. The occasion offered, which was the discovery of some merchants, whom God sent at this time in this way, for the accomplishing of his own counsels concerning Joseph, And they lifted up their eyes and saw, and behold a company of Ismaelits coming from Gilead, and their camels bearing spicery, & balm, and myrrh, going to carry it down to Egypt.—Ismaelits travellers, &c. And their camells were full, that is, fully laden with perfumes, &c. Sept. — A company of Arabians, &c. and they went to go down to Egypt. Cald. Herein we may note providence working.

1. Upon Joseph's brethren as to their eyes, setting them upon the travellers, and thereby afterward changing their minds concerning Joseph. While they were eating, so many of them as were together (for Reuben was not now with them) they saw a company travelling that way.

2. Upon these strangers, a troop or travelling company of Ismaelits, in that God should order them to come in this point of time; about whom is recorded.

1. Their nation, they were Ismaelits, all strangers, and unknown to Jacob's sons, which made them more secure of being concealed.

2. Their occupation, they carried on camels merchandize of spicery, &c. It is likely some precious things for perfumes, or medicine; the things particularly are not known in their proper nature by us.

3. Their journey, they were bound for Egypt; little did any of them think, that at this time God was making a way to send Israel into Egypt, or that he was now accomplishing Joseph's dreams, as to his presentment; yet upon this occasion it was. Ver. 25.

2. The motion made by Judah to the rest upon the sight of those travellers, which carrieth in it.

1. A debate with them about Josephs death, which they had determined by famishing him in the pit, And Judah said unto these brethren, what profit is it, if we kill our brother, and conceal his blood? Sept. and Cald. same.

1. The party reasoning, Judah, moved doubtless by God upon the former occasion, he bespeaks the rest a little by way of abating their fury.

2. The debate itself, about the profit or commodity, that might accrue by killing him, and concealing his blood interrogatively expressed: What profit is it, or can it be?

1. To murder, and.

2. To labor to hide from our father, surely no profit at all to kill any, much less our brother, neither can we hide it, blood will cry, and God will hear it, and find it out; let us therefore bethink ourselves, it will not be for our benefit at all, to destroy him in the pit. Ver. 26.

2. A motion of advice, wherein.

1. A call to them, and convocation of them to yield, come ye, let us defer no longer, come, let us do something else with him.

2. The advice is twofold.

1. Positive to sell him, this was wicked enough also: the selling of a brother as a slave, Let us sell him to the Ismaelits, he may yield us something that way. Sept. the same. — To these Arabians, Cald. The selling of a man is a sin damn • d to death, much more of a brother to be a slave; yet this counsel is subservient to God's, to bring about his purposes to Joseph, and Israel.

2. Negative, where.

1. The advice, And let not our hand be upon him. — Hands, Sept. and Cald. same. that is let us not slay him, as their former counsel was.

2. The reason of it, For he is our brother, he is our flesh. Sept. Cald. same. Nature now begins a little to recover itself in these brethren; because Joseph was their brother, and flesh, they would not now kill him, nor shed his blood.

3. The issue or success of this motion is twofold.

1. Consent of all the brethren present, to this motion, And his brethren hearkened, Sept. the same. — Obeyed him, Cald. God doubtless making their hearts to yield also; they all agree to save his life. V. 27.

2. Contract for sale of Joseph, whereabout note.

1. The approach of the merchants, And there passed by men Medianits Merchants. — Sept. Cald. same. — That is, they now came home to the place, where these brethren were, and where, as passing by only, they were stopped on a new bargain.

2. The exposing of their brother to sale, And they drew, and lifted up Joseph out of the pit, or made him ascend or come up. Sept. Cald. same. so God overpowered their wicked purposes.

3. The actual sale of him, And they sold Joseph to the Ishmaelits for twenty of silver: Some read twenty pieces, some Shekels; It is not certainly known of what weight, or worth this money was, but at no great price they valued him; act of sale is now made: he is a slave, bought by the Ishmaelits, To the Arabians for twenty Shekels, Cald. — Twenty of gold. Sept.

4, The disposal of Joseph by these merchants, And they brought Joseph into Egypt. — So they do, to make gain of him; it was the best merchandise, that ever came into Egypt. But Providence orders all this for ends of his own, not yet known to Joseph, or any else.

Quest. How was Joseph sold to Ishmaelits, and Midianites both, these being distinct people?

Answ. To this textual doubt is variously answered. 1. That the names were promiscuously used to note both sorts of people, they dwelling much together; So the Kings of Midian were called Ishmaelits. Judge. 8.24.26. 2. That they were joined together in trade, as partners for merchandizing, as English, and french or others may be, so that, what one buyeth the other buyeth, & soe may it be spoken of people different in nation, and joint in trade. 3. The Calde Paraphrase terms them Arabians, because they were a mixed people, and so might be styled one for another. The doubt is cleared from the former interpretation in both particulars The gloss of his threefold selling is a fable. Ver. 28.

Learn we hence.
• D. 1. Providence can make eyes to see, and such objects to be presented, which may occasion diversion of evil plots against the saints.
• D. 2. Gad orders travellers, and trades, and journeys to serve his own ends to his servants.
• D. 3. Accidental events to men, are settled providences unto the servants of God.
• D. 4. Trade from land to land, about proper fruits of the respective countries, hath been, of old, ordered by providence, for common advantage God allows and commend's it. Genes. 49.13.
• D. 5. The same place may be aimed at by God, and men, but upon several accounts. Ver. 25.
• D. 6. Providence toucheth hearts as well as eyes of sinners to defeat cruel designs against his.
• D. 7. One spoyler may be wrought upon by God, to cause others to desist from cruelty.
• D. 8. Thoughts of the unprofitablenes of sin is a forcing means to avoid it.
• D. 9▪ Murder, and concealment of blood, bring no advantage to sinners. Ver. 26.
• D. 10. Hypocrites may judge there is no profit in one sin, but some in another.
• D. 11. Hypocrites may dissuade men from one sin, but incite them to others. Come, &c.
• D. 12. Malice of formalists to sincere Christians, sticks not to sell them to bitter enemies of the Church.
• D. 13. God makes natural relation, and motions of flesh, sometimes, to keep persons from cruelty.
• D. 14. God causeth the counsel of one conspirator to defeat the rest, and make them concur to his ends. Ver. 27.
• D. 15. Providence offers opportunity to sinners for doing their will, that his may be done.
• D. 16. Murderers are made deliverers by God at his pleasure, and in his measure.
• D. 17. The most innocent souls may be sold for slaves, when aimed by God to be Lord's
• D. 18, A small price do wicked men put upon the best of God's Servants, nay on his son.
• D. 19. Gracious souls surprised by the wicked in their honest ways, may be carried whither they would not.
• D. 20. Ishmalits may carry innocents to Egypt's for their ends, but God orders them thither for his own. So God maketh use of sinners. They bring him to make gain of him, God sends him to save, and gain others.

In all these some make him typical unto Christ.

3. The last general head of this Chapter is the resentment of Joseph's affliction by his relations, his brother Reuben, and his father, the one mourning over him as lost, the other as dead.

1. The brothers affection is related. Ver. 29.30. Here note.

1. Reuben's return to the pit. And Reuben returned to the pit, Sept. & Cald. same, in which note.

1. The connection, and order is to be observed, and, which noteth Reuben's coming after that his brethren had been there before him, when they had taken him up, and sold him, then cometh he; whence it is apparent, that Reuben was not with them at the feast, not at first conscious to his sale, however afterward consenting with the rest to cover the fact from his father, and to deceive him in this matter.

2. The action or motion connected, he returned to the pit.

1. The subject Reuben, who had saved him from killing by his counsel, to put him into the pit.

2. The motion, he returned, doubtless another way, then his brethren knew.

3. The term of motion, the pit, into which Joseph was cast, with an intent to have taken him out, and conveyed him to father; no other design can probably be conceived of him.

2. The event, And behold Joseph was not in the pit. — And he found not Joseph, &c. Sept. Cald. as Hebr.

1. The note of observation, behold, although Reuben thought to be too hard for his brethren, yet providence ordered, that they were before him; Reuben's disappointment therefore is here noted.

2. The event itself, Joseph was not there; he was gone now out of his hands, whom he purposed to deliver to his father.

3. His deportment hereupon, in these particulars.

1. His gesture, And he rent his clothes, Sept. Cald. same, an expression of great grief to his unexpected disappointment. Such gestures we read. Ver. 34. Job. 2.12. Gen. 44.13. Num. 14.6▪ Ver. 29.

2. In his speedy address to his brethren, And he returned to his brethren. Sept. Cald. same. He hasted to them suspecting some mischief, which they had done unto him.

3. In his sad complaint, And he said the child, or the lad is not in the pit, Sept. appeareth not. Cald. His meaning was, that h • was dead and that they had killed him, as he suspected: so the phrase noteth. Ier. 31.15. As if in his passions he had said, Joseph is dead, ye have killed him, he is not.

4. In his distressed expostulation, And I, whither shall I go? Cald. the same. And whither shall I yet go? It is an expression of over pressing grief: which way shall I turn? How shall I look my father in the face? Woe is me, what shall I do?

Quest. Where was Reuben, when Joseph w • s sold?

Answ. 1. It is variously conjectured by some, but all in vain: God hath not revealed where. 2. He was absent, that is certain, and that by divine disposition, (that he should not hinder Joseph's sale into Egypt) and with a purpose to get him out of the pit, and deliver him to his father, unknown to his brethren.

Quest. How cometh Reuben so much to bewail Joseph?

Answ. 1. Not out of genuine love to him, for he hated him as the rest did. 2. Respect unto his father might move him hereunto. 3. His bowels might be tenderer, then his brethren's. 4. God doubtless did overpower his soul, at this time, and awed him. Ver. 30,

Learn.
• D. 1. Under the wise providence of God, helpers may come too late to to save oppressed.
• D. 2. Creatures as they intend, so may they do their uttermost to save, when God will not have it so.
• D. 3. The pit, under God's disposal, giveth up to sale, when it is intended unto freedom.
• D. 4. Nature is apt to be passionate to renting clothes upon disappointments. Ver. 29.
• D. 5. Brotherly affection disappointed, though not true, will make one fall upon disappointers with indignation.
• D. 6. Passion may make men judge that not to be, which is, and so may make mourners.
• D▪ 7. Natural affection may put men to thei • wits end upon disappointments, and fears of worse events. Ver. 30.

In all this we read not of any reply from his brethren, but doubtless they satisfied him, because in the after part he consents to them.

2. The history of the fathers resentment is recorded, whereabout we have to consider these things.

1. The representing of Joseph's case by his brethren to Jacob as dead, wherein all conspired, here note.

1. Their artifice, And they took Josephs coat, and killed a kid of the goats, and dipped the coat in the blood. Cald. the same. 〈 in non-Latin alphabet 〉 . Sept. Noah difficulty is in the words; only here may we see wickedness working to conceal itself. Joseph's coat, & the kids blood are made the cloak to cover their great wickedness. Ver. 31.

2. Their sending and bringing this bloody garment to their father, And they sent the coat of many colors, and they brought it to their father. Cald. the same. Sent. Sept. omits that, and say, They brought it into their father. Here.

1. If the word (sent) be by other hands, as some conceive, then it may be, they dispatched some messenger before with it; but it is to be suspected, that they would trust none with it, for fear of bewraying.

2. I should think, that the first word might signify, that they struck through the coat, to tear that, and rend it, and make it so more plausibly to appear to be done by a wild beast; such words come from this root as signify darts, &c. And this is a circumstance, which probably they would not omit in their cloaking of their wickedness; and after they had struck through, and torn the coat, then they brought it to their father.

3. Their down right lie, This we have found, Sept. and Cald. same. Vile wretches! they found before it was lost; they knew well, whence they had it, but thus by one sin to cover another, is the common way of sinners.

4. Their mocking of good old Jacob, Know now whither it be thy sons coat, or no, Sept. and Cald. same. See in this impiety their boldness and craftiness.

1. In mocking their father, putting him to discover the matter, as if they had known nothing.

2. In styling thy son, not their brother

3. In twitting him with the coat, such as thou gavest not to us.

1. Hypocrisy.

2. Lying.

3. Mocking parents.

4. Murder as to their father, were carried in this scene. Ver. 32.

2. Jacob's resentment of all this thus presented.

1. In his acknowledgement of the coat, And he knew it, and said it is my sons coat, Sept. Cald. same. Here poor Jacob received sad impressions; yea, it is his sure enough.

2. In his judgment thereupon made, according to their information, and apparent symptoms of the same, An evil beast hath devoured him, Joseph is torn in pi • ces. — A wild beast hath torn him, Sept. — With a slaughter Joseph is slain. Cald. How could poor Jacob think otherwise? Upon such an information of his death; that they might keep him from sending after him. They might have said the Ishmaelits came with strength, and stole him; but that was not so safe, therefore they stick to the first. Ver. 33.

3. In his lamentation, set forth in many particulars.

1. By renting clothes, as Reuben did before.

2. By putting on sackloth upon his loins.

3. By his grief, and mourning many days. Ver. 33.

4. By refusing to be comforted by sons, or daughters.

5. By his desire of death also, I will go down into the grave to my son weeping, Psal. 16.10. 〈 in non-Latin alphabet 〉 .

6. By the doubled emphatical expression, And, or thus his father' wept for him, Sept. and Cald. same, Ver. 35. Or, as the relative here by some translated, Jacob's father, who was Isaac then living, he bewailed this son, as well as his father, so grand father and father were mourners: none of those savage brethren, whose consciences told them of all their wickedness against them, are seen to lament.

Quest. Why did Jacob make no more inquisition after this blood, as might have been?

Answ. 1. His credulity towards his sons blinded him. 2. The providence of God doubtless ordered, that Joseph should not be discovered before his appointed time.

Learn from it.
• D. 1. Hypocrisy may admit trouble in some evil, but conspire's willfully to do other. Reuben with them.
• D. 2. The coat of innocence may be made a cloak to cover cruelty.
• D. 3. Cruelty makes use of policy to hide itself from discovery. Kids blood for man's.
• D. 4. Sinners subtlety sometimes to put it off from themselves, makes evil worse then it is. Blood without blood. Ver. 31.
• D. 5. Beastly actings sinners use, to turn over their sins to beasts. (So if the word be striking through.)
• D. 6. The guilty have their harbingers, to conceal sin more cunningly. If sent.
• D. 7. Sin makes men shameless to bring the tokens of their wickedness to plead for them.
• D. 8. Sellers of brethren make not much to do that, which may kill their fathers.
• D. 9. Sinners use to make their refuge in lies, and so add sin to sin.
• D. 10. Impudent sinners, though they be conscious, yet make things doubtful unto others. Ver. 32.
• D. 11. Good men may be deceived by sinners, upon that which they know.
• D. 12. Gracious souls may be too credulous toward the wicked, who speak falsely to them.
• D. 13. Overmuch credulity makes men receive that, which afterward they find false. V. 33.
• D. 14. Gracious fathers are apt to be exorbitant in sorrow for gracious children, when lost to them. Ver. 34.
• D. 15. Hypocrites may pretend to be comforters to those, whom they have afflicted. So his sons.
• D. • 6. Pitty should be shown to the afflicted; nature teacheth it sons, and daughters.
• D. 17. Gracious souls may be overcharged with passion, as to refuse comfort, and choose death.
• D. 18. The good fathers tears for the loss of a good son, are fit to be recorded.

The close of this Chapter is but a transition to the 39 Chapter, where this history is continued: I shall therefore refer the opening of it thither.

CHAP. XXXVIII.

IN the entrance of this Chapter the history of Joseph is interrupted, unto the beginning of the next; and herein is contained the complete history of Judah the fourth son of Jacob by Leah, with his offspring, until the going down of Jacob, and his family into Egypt. The reason of inserting this history is not declared expressly, but may be guessed at probably.

1. To hold forth the line of the Messiah.

2. To be a memorial to the Jews of their corrupt original from such wicked ancestors, that their mouths might be stopped, when they boast, that they were no children of fornication. John. 8.46. Whatever it be, we find this here added to perfect the history of the Church for this age. The whole matter here reported may be digested into three general heads.

1. The marriage of Judah with his issue, and the disposal of them. Ver. 1.11.

2. The incest of Judah with his daughter in law, and the consequents of it. Ver. 12.26.

3. The incestuous birth of twins. Ver. 27.30.

In the first general we have these particulars to note.

1. The strange way of Judah's marriage. Ver. 1.2.

2. The issue, which he had, three sons Ver. 3.4.5.

3. The disposal of these sons in marriage. Ver. 6.10.

4. The ordering of the relict widow of two sons. Ver. 11

1. In the history of his marriage we have to consider.

1. The time, as it is here expressed, and connected to the precedent, And it was, or came to pass in that time, Sept. and Cald. same. This seemeth to be annexed to the former history of Joseph's selling and so to concern that time, but that cannot be in whole, for many inconveniences.

Quest. What time then was this, when Judah was married?

Answ. 1. This is certain, from Joseph's selling unto Jacob's going down to Egypt was not above three and twenty years: Joseph being seventeen when he was sold, thirty when he stood before Pharaoh, and nine and thirty before Jacob came unto him.

2. This is certain, that Pharez one of the incestuous twins, had two sons born, when Israel went down to Egypt, Gen. 46.12.

3. That Er, and Onan were married, & dead and Judah's wife dead, some competent space before, he committed the act with Tamar, it cannot be questioned.

4. This must be granted that Pharez was of competent years before he could get two sons: & all these things must be done before Jacob's going down to Egypt: and that all should be within the space of three and twenty years is not credible.

5. Necessarily then must part of this history be accomplished before Joseph was sold, & part after; so that to clear this doubt we must conclude.

1. That the marriage of Judah was at least seven years before Joseph's selling; and therefore that there must be here 〈 in non-Latin alphabet 〉 The arbitrary method of God's Spirit, recording some things in a time much after their being acted, this was when Judah was about fourteen years of age, in three years three sons were born to him.

2. That seven years after Joseph was sold, Judah gave Tamar for wife to his son Er, being about fourteen years old, and he being slain the same year, afterwards to Onan, & about three years after, Tamar seeing herself deluded by her father, yielded to him, and brought forth Pharez.

3. That Pharez the year before Jacob's going to Egypt begat Hezron, being about fourteen years old also: and the year following, wherein they went down to Egypt he begat Hamul. In this way all things may conveniently accord in this history.

2. The act preparatory to his marriage which was his departing from his brethren, and fathers house, That Judah went down from his brethren, and turned into a certain Adullamite, and his name was Hirah. Sept. Cald. same. whose name, &c.

1. The subject here acting was Judah, at this time about fourteen years of age, a wanton youth; and forward as it seemeth by his actings.

2. His motion is twofold,

1. He went from his brethren, that is, not to a total departure, for he was with them, when they sold Joseph: and herein also from his father, and without his command or leave, which he ought to have had.

2. He turned in, &c. It is likely he had got familiarity with the neighbors of the country: And some friendship with this man, whose name was Hirah, and his place of abode Adullam (afterwards given to the tribe of Judah) not far from Hebron, it seems by this man's acquaintance, he was induced to marry, Ver. 1.

3. The occasion of his marriage, And Judah saw there a daughter of a man a Canaanite, and his name was Shua. — her name Shua. Sep. — of a merchant man, &c. Cald. But in the original the name was the fathers, not the daughters: And however Canaan signifieth a Merchant, yet here it seems to be a proper national name.

1. Judah being here out of his place is exposed to a temptation.

2. His sight helps on.

3. The daughter of the Canaanite is the bait: such things God permits to let men see their folly.

4. The marriage (such as it was) is here related, And he took her, and went in unto her, Sept. and Cald. same. Here is a copy of a sad marriage.

1. He himself without his father.

2. He took her, neither given of God, nor desired by him.

3. He went in unto her, that is the completing of it to enjoy his lust, not to honor God: So he that is joined to a harlot is one flesh, 1 Cor. 6. from this part of the history we may observe.

• D. 1. Arbitrary is the Spirit of God in recording times of events: therefore careful should we be to search them.
• D. 2. Wanton forward youths are apt to leave their station, brethren, and fathers, where they should be ruled.
• D. 3. Such aversnes from duty inclines foolish hearts to loose acquaintance. So it was here.
• D. 4. Wanton youths choose to be familiar with worldly companions in lust, rather then to be with a good father.
• D. 5. Names of men, & places of miscarriage by the sons of the Church, are noted for instruction, Ver. 1.
• D. 6. In bad company, and out of men's places usually are offered baits of temptation.
• D. 7. Wanton hearts have wanton eyes, by which they are carried out to evil.
• D. 8. Daughters of the Canaanites may please the eyes of the sons of Jacob to misguide them.
• D. 9. Violence of lust drives men to take their delights, never desiring leave of God, or man.
• D. 10. Lust desires no better marriage, then a carnal injoiment of its pleasure.
• D. 11. Lust fears no Law of God, that forbids Jacob's seed to marry with Canaanites, Ver. 2.

2. The next thing recorded after Judah's marriage, is his issue, which were three sons.

1. Of the first born we read, And she conceived, &c. Septuag. and Cald. same. Wherein note.

1. Conception, God afforded that blessing to this marriage, She conceived.

2. The birth, She bare a son. this good also is granted to them.

3. The naming of this son, And he called his name Er. The imposer is the father here, for the verb is masculine. The name imposed is Er, which notes one active, and watchful; upon what account it was given is uncertain. This the first, Ver. 3.

2. The next birth is recorded, And she conceived further, or again, &c. Where we have the second conception, and birth vouchsafed, and the naming of the child by his mother, And called his name Onan. Upon what account she gave this name, is not mentioned, it signifieth grief, and it may be, it was an heavy birth unto her, Sept. and Cald same, Ver. 4.

3. The next birth is mentioned after the same manner, And she added yet, &c. Cald. the same, — She was in Chasbi, &c. Sept. Here.

1. Distinction of these issues, She added, that is, to conceive, these were all distinct conceptions, no twins, and within three years, as the ordinary time of bearing will admit.

2. The birth, She bare a son, that is the third.

3. The naming, She also called this son Shelah, which noteth peace, or quietness; it may be, she found more ease in this birth.

4. The place where Judah was, when this, and the rest were borne, He was in Chezib when she bare him, That is, the last. The Septuagint say, She was there when she bare them. It is likely all might be borne there. Some would have Cezib a common noun, and to note a lie, as if the meaning was in bearing this son, it was as in a lie, that she did bear no more. So vulgarly. But it notes a place near to Adullam, called sometimes Achzib. Mic. 1. v. 14. Here Judah had his sons, Ver. 5.

Learn hence.
• D. 1. The worst of marriages may be blessed by God wich the fruit of the womb.
• D. 2. Multiplied conceptions, and births God may vouchsafe sinful matches.
• D. 3. Number of births, and places for them, are determined by God.
• D. 4. Sinful places best suit sinful dispositions; such was Chesib, or Achzib, Mich, 1. Ver▪ 3, 4, 5.

3. The next particular in the first general is the disposing of these sons, which was as followeth.

1. As to the first born Er, we read.

1. His marriage, And Judah took a wise for Er, his first born, and her name was Tamar. Herein note.

1. He that orders, and giveth in marriage, is Judah, the father; now about eight and twenty years old.

2. The party, to whom the wife is given, Er Judah's first-borne, at this time about fourteen years of age.

3. The party given, it was Tamar for a wife Her name is only mentioned, not her place, or kindred but it is likely she was a Canaanit, of that place, thereabout, where Judah now lived. Ver. 6.

2. His life and conversation, And Er Judah's first born, was evil in the eyes of Jehovah. — Before the Lord. Sen. Cald. same.

1. The subject spoken of is set out.

1. By his name, Er.

2. By his privilege, the first born of Judah; he in whom the father usually delights.

2. The matter spoken of him, he was evil in the eyes of Jehovah.

1. His condition, and conversation was sinful, and wicked, what this wickedness was, is not expressed for kind. Some Hebrews thought to be Sodomy, in leaving the natural use of his wife; but that is not expressed; some eminent wickedness it seems to be, by the punishment.

2. The aggravation, It was evil in the eyes of Jehovah, that is openly and impudently discovered in the face of God, to the contempt of him. Such he was and much by his fathers bad example.

3. His death is here recorded, And Jehovah slew him. — God killed him; Sept.

1. The executioner, God himself, whose pure eyes were provoked.

2. The execution, slaughter, death, and that examplarv to all about them; this is all of his first born. Ver. 7.

Learn hence.
• D. 1. Such as have been disobedient to parents, are not willing their children should be such to them.
• D. 2. It is the fathers right to provide, and give wives to their sons.
• D. 3. It is natural for fathers to care mainly for the first born son.
• D. 4. Providence orders wives from strangers, to be registered in his Church for his own ends. Ver. 6.
• D. 5. The first borne of men's hopes may prove most wicked, and greatest crosses.
• D. 6. It is height of wickedness to dare the Lord to his face.
• D. 7. God himself turneth executioner to avenge himself upon daring sinners.
• D. 8. Premature death is determined sometimes and executed, upon obstinate wicked sinners. Ver. 7.

2. The state of Onan the second son is here recorded, about whom we have to observe.

1. The fathers disposal of him, by special injunction, And Judah said unto Onan, go in unto thy brothers wife, and marry her, and raise up seed to thy brother, Sept and Cald. same, note.

1. The power commanding, is paternal, the father to his son giveth this command.

2. The injunction is threefold.

1. To go in unto his brothers wife, a preparation unto marriage.

2. To do the part of a brother, that is, to marry her.

3. To raise seed unto his brother departed. No difficulty is in all these; the words are plain. Ver. 8.

2. The sons answer, very cross to his fathers mind, whereabout we have also to note.

1. The reason of the fact expressed, And Onan knew, that the seed should not be his. Sept. the same. — That the seed should not be called by his name. Cald. hereupon his corruption worketh.

2. The fact itself, And it was, he went in unto his brothers wise, that he spilled it on the earth. — He shed. Sept. corrupted his way on the earth. Cald. Herein note many evils.

1. Uncleannes.

2. Self-pollution.

3. Destruction of future seed, which God ordered to be produced.

3. The end of the fact, That he might not give seed unto his brother. Sept. Cald. same. Herein is the greater sin, it was aimed in envy to his brother. Ver. 9.

3. God's resentment of this fact, in two expressions.

1. And that which he did was evil in the eyes of Jehovah. — And it appeared wicked before God. Sept. It was displeasing before the Lord. Cald. In sum; it was in God's account a fowl sinful fact, such as God's pure eyes could not endure.

2. And he slew him also. Sept. and Cald. same. So we see, God entertain's it with displeasure, and he recompenceth it with death himself, to make such wickedness dreadful. Ver 10.

Quest. Was Judah's command lawful in making an incestuous marriage Lev. 18.16. Mat. 14.4.

Answ. 1. That law against marrying the brothers wife was general. 2. This custom, and law afterward was special, and by way of exception. Deut. 25.5. 3. This was only in case of want of children. 4. This was national, and only with respect to the tribes of Israel, upon which account, God made it lawful for them; he that made the Law, makes the exception: Something of this was known now in the Church by Judah, and therefore so practiced.

Learn thence.
• D. 1. Vain parents take little knowledge of God's judgments, in the death of one child, when they have others.
• D. 2. Special law for the marriage of the deceased brothers wife by the brother; was given of God for special ends.
• D. 3 Seed was much desirable, and is so in the Church of God: For which such laws were made. V. 8.
• D. 4. Wicked creatures are selfish in duty, therefore unwilling to seek any good, but their own.
• D. 5. Self-pollution, destruction of the seed of man, envy to brethren, are Onans horrid crimes, Ver. 9.
• D. 6. Onans may be in the visible Church.
• D. 7. Such uncleanness is very grivous in God's sight.
• D. 8. Exemplary death may be expected from God by such transgressors. Ver. 10.

4. The disposal of the relict widow of both his sons. And Judah said unto Tamar his daughter in law, remain a widow in thy fathers house, until Shelah my son be grown great; for he said least he die also as his brethren; and Tamar went, and remained, or dwelt in her fathers house. Sept. Cald. same. In these we have these particulars observable.

1. Judah's injunction upon Tamar, wherein.

1. The connection is observable, And or then Judah said, that is immediately upon the death of his second son; providence striking them in their wickedness, and crossing him, he presently vents himself upon her.

2. The injunction laid on her, which is very hard, as may appear upon several considerations.

1. From the imposer, a father in law upon a daughter, after such sad afflictions; hard dealings from others are sad, but worse from relations, when better is expected.

2. From the charge imposed, Remaine a widow, he binds her from marriage, and so insnares her grievously, as much as to say, marry not.

3. From the place of her abode, her fathers house, he turneth her out of doors, from his own house, where he should have kept and comforted her, & sent her home to her father.

4. From the reason pretended, Until Shelah my son be grown great; so he makes show to her, that then he would give her to him, & he was but a year younger then his last brother, which was slain by the Lord; but he intended no such thing, as from the next circumstance may appear.

5. From his jealous charge of the death of his sons upon her, For he said least he also die as his brethren. This is the reason pretended for not giving her to him in present; but in plain terms, he intended not to give her to him at all, suspecting that she should be the death of him, as he conceived, she was of the others; though wickedly so imagined by him: for they perished by their own sin. Thus he mutter'd with himself, she hath been the death of two allreadie, and she will kill the third, if she stay; I will therefore rid her out of the house. Such sayings he had in his heart; and his dealings with her afterward proveth the same.

2. Thamars submission to those hard terms, she went; and remained so in her fathers house, waiting for the third son, who wanted not much of that maturity, unto which his other brethren attained, when they were married. Ver. 11.

Learn hence.
• D. 1. Sinful hearts when they suffer from God's hand, are apt to vent it upon creatures.
• D. 2. Carnal relations grow quickly weary of showing kindness, when their aims are crossed by God.
• D. 3. Hard fathers in law for their own ends, spare not to lay the hardest terms upon allies.
• D. 4. Such oppressors deal subtly, though cruelly: they pretend fair at least.
• D. 5. Wicked hearts are apt to be jealous, and transfer faults, and ill successes to others, that be innocent.
• D. 6. Sinful fathers are willing to save children from death, but take bad ways to do it.
• D. 7. Widowhood is a solitary condition, that binds souls to sit at home.
• D. 8. God over-ruling, natural hearts may be content to submit to hard injunctions from others, when they cannot help it. So it was with Tamar, when Judah layeth hard injunctions on her. Ver. 11.

2. The next general of the Chapter is the history of Judah's incest, with its consequents. Ver. 12.26. In the whole passage note.

1. Some antecedent events occasional. Ver. 12.15.

2. The contrivance of the fact. Ver. 16.17.18.

3. The consequents of this fact, various. Ver. 19.26.

To the first, the antecedent events occasional, these particulars are observable.

1 The death of Judah's wife, And the days were multiplied and the daughter of Shuah Judah's wife died. Cald. the same. — Sava the wife of Judah died, Sept. mistaking it the point in ש.

1. The time is noted indefinitely, many days were past, or the days were multiplied, not years, it is likely in the fourteenth year of Shelah; some months, and days were passed over.

2. The event, Judah's wife died, that is, in a natural way, providence ordered her dissolution. This giveth an occasion of more liberty unto Judah to express unruly lust.

3. The connection of this to the former injurious dealing with Tamar, may be observed as a just return from God; not long after his wife is taken away.

2. Judah's comfort, and sheep-shearing not long after his wifes death, And Judah was comforted, and went up unto his sheep-shearers, &c. Wherein we read.

1. Judah's condition, it was joyous, and cheerful, as one comforted after his wifes death: he was no long mourner.

2. Judah's employment, he went up to his sheep-shearers: of it self honest enough, but the end was to feast and make merry; as was the custom of those times, and places.

3. Judah's company, Hirah his friend. Cald. the same. His shepherd. Sept. the word is something like. What a companion he was, may well be suspected, by what afterward he doth, being entrusted by Judah; a loose, unclean fellow.

4. The place, Timnath; afterward it was a city of the Philistines, and it fell to Judah, Josh. 15.57. Not far it seemeth from Chezib. Ver. 12.

It teacheth us.
• D. 1. Injuries to daughters in law God may repay upon men's wives.
• D. 2. Days may seem many before God visit, but visitation will come for sin.
• D. 3. God may make death to be a just recompense of men's hard dealings.
• D. 4. Vain and sinful hearts are soon comforted after the death of wives.
• D. 5. Comforts carnal hearts do seek by fleshly feasting, and employments.
• D. 6. Bad companions, and opportune places, bad hearts delight in, to enjoy their lusts. Ver. 12.

3. The next antecedent event to this incest is Thamars carriage, about which note.

1. Her demeanour.

1. The tidings told her, And it was told Tamar, saying, behold thy Father in law is going up to Timnath, to shear his sheep. Cald. same. — The Sept. add daughter in law to Tamar. There is nothing of difficulty here, only, what is observable is, that this is an occasional event under providence to bring on the foul fact. V. 13.

2. Her attire, And she removed the garments of her widowhood from her, and covered her with a veil, and wrapped herself. 〈 in non-Latin alphabet 〉 . Sept. — operit se pallio, & ornavit se. Cald. Here we have.

1. Her putting off the signalls of widowhood.

2. Her putting on garments of light women, for so they rendered her suspected.

3. Her posture, And she sat in the opening of Enaim, in an open place, the door of eyes, which is by the way to Timnath. — She sat at the gates of Enau. Sept. In a place of two ways. Cald.

1. Her posture is sitting and waiting.

2. The place convenient to meet with Judah in his passage. Some make it a proper name, others a common: the door of two fountains or eyes; that is, an open place; such, it seemeth, it was by Hirahs question afterward, or a proper name, as some.

2. The reason of all her carriage, Because she saw, that Shelah was grown great, and she was not given to him to wife. Sept. Cald. same.

1. Her own observation, she saw that Shelah was come to the maturity of his brethren.

2. Her frustration; Judah had not made good his pretended promise to give her him for a wife; therefore she casts about to bring her purpose to pass upon her father in law: wickedness layeth wait for wickedness to meet with it. V. 14.

Learn we.
• D. 1. Tidings af opportunities to sin stir up naughty hearts to it, and are soon made use of. V. 13.
• D. 2. Sin is subtle to put away any signals, that may discover or prevent its designs.
• D. 3. Lustful hearts habit themselves so as may best deceive others, and help them to their enjoyments.
• D. 4. Vnclean persons wait in places to meet their peers, and enjoy their pleasure.
• D. 5. High ways are no terror to lust, to have its pleasure. Jer. 3.2. Ezek. 16.25.
• D. 6. Disappointments in just things make evil hearts study them in unjust ways. V. 14.

4. The next antecedent event occasional, is Judah's action, about whom we read.

1. His sight of her, And Judah saw her. Sept. Cald. same. Here was the more immediate occasion of this foul act, a cast of an unclean eye; that answers her posture, and desire.

2. His conceit of her, And he conceived her for an harlot. — He thought her to be an harlot. Sept. Cald. same. Here is the wickedness of his heart, at which she aimed to lay this bait for him; she knew him to be of such an unclean spirit.

3. The reason of this his thought of her, Because she covered her face. Cald. the same. and he did not know her. Sept. It seemeth she was in such a garb, as the loose women of that time, and place used; because hereupon he conceived her to be one, that prostrated her self to common use. V. 15.

Observe hence.
• D. 1. Under providence ordering, sinful baits meet with sinful hearts.
• D. 2. Vnclean eyes are apt to pitch upon objects, that are suited for them.
• D. 3. Filthy hearts are apt to take up foul thoughts of any object they desire.
• D. 4. Habits, and postures of harlots, may cause them to be thought such, who use them. Ver. 15.

2. Now followeth the contrivance of the fact, V. 16.17.18. Wherein we have to note.

1. Judah's digression, And he turned unto her by the way. Sept. Cald: same. It is to be observed, that he first incline's and leaveth his course to Timnath, and turneth toward her, she doth not, as common harlots follow him.

2. Judah's solicitation of her to the sin, And he said, go to, or, grant I pray thee, that, I may come in unto thee, (for he knew not that she was his daughter in law, Sept. Cald. same. Herein note.

1. His motion to unclean enjoyment of her, grant I pray thee, and I will come in unto thee, Adulterous charms, and entreaties.

2. The reason of his solicitation, he knew her not to be his daughter in law, but he esteemed her a strange woman, an harlot, therefore his purpose was bad enough; perhaps his lust would have been curbed, if he had known her, as to the fact with her.

3. Thamars capitulation with him, And she said, what wilt thou give me, that thou mayest come in unto me? Sept. Cald▪ same. Herein she acts like an harlot, that is, in desiring the hire for her body, which she thought, she might deserve; so some say: Meretrices à merendo. V. 16.

4, Judah's proffer, And he said I will send a kid of the goats from the flock. In this price offered for his enjoyment; providence surely overruled, to give the occasion of requiring the pawn; for he might have offered her money, or somewhat else. But thus he is willing to pay for his lust.

5. Thamars exaction of a pledge, And she said, if thou wilt, or wilt thou give me a pledge, till thou send it? Sept. Cald. same. Wherein.

1. She supposeth Judah not to be trusted upon his word.

2. She provided for her own security, in keeping evidences by her of the fact, when she might be questioned. Ver. 17.

6. Judah's stipulation with her, And he said what is the pledge, that I shall give thee? Sept. Cald. same. wherein he puts her to her choice, to ask what pawn or pledge she would have, being ready to part with any to her, though an unknown woman to him, to enjoy his lust.

7. Thamars proposition to him, And she said, thy signet, and thy bracelet, and thy staf, which is in thy hand, — King for signet, Sept. — Handkerchief, for bracelet, Cald. Herein providence overruleth her in her asking.

1. Things most proper to him for his use.

2. Things of most honorable cognizance.

3. Things that were most known to them, that knew him, that they might be to clear her.

8. Judah's concession, And he gave to her, Sept. Cald. same. Ask and have from his lust, that it may be satisfied.

9. Judah's act with her consent, And he went in unto her, Sept. Cald. same. — He injojed her, and his pleasure in her wickedly.

10. The fruit of this act, And she conceived to him, by him. Cald the same. — She conceived in her womb of him, or by him. Sept.

1. The issue of this incestuous act was conception, that which she attained not by her husbands; yet so providence ordereth here.

2. The propriety of it, for him, so in the letter, as well as it was by him. It was Judah's seed, that was conceived; not his sons. So providence ordered it, for his own ends, and that extraordinarily, not to be drawn into example by wicked men.

Quest. 1. Was Thamars act excusable?

Answer. Surely no; for whatever may be pretended of injury offered, yet

• 1. No self revenge is to be taken.
• 2. Much less sinful revenge.
• 3. Judges were, who might have righted her; therefore inexcusable utterly is her sin.

Quest. 1. Was Judah's sin the less, because he knew not, that it was his daughter in law?

Answer. No. 1. He might have known who she was. 2. He was not ignorant, that she was an harlot, and that adultery, and uncleanness was forbidden in all estates of men. 3. The heat of lust would not suffer him to inquire or debate upon one or other, but brutishly rusheth upon wickedness: therefore great was his sin. This was done about his thirtieth year. As to the pretence made, that he and she are reckoned in the genealogy of Christ, therefore that this could not be such sin. It is truly replied. This was from God's free grace accepting, and not any lessening to their sin. V. 18.

Learn hence.
• D. 1. A lustful eye will quickly turn the foot out of the way to sin. Connection. V. 15.
• D. 2. Men of lustful hearts turn of their own accord to evil with others, without invitation.
• D. 3. Digression from men's lawful way tend's to transgression against God and man.
• D. 4. Lust is an hard sollicitor for its unclean enjoyments.
• D. 5. Lust runs blindfold even to defile near relations, and inquireth not.
• D. 6. Sometimes lust is put to it to pay a price for its pleasure. The whorish custom. Ver. 16.
• D. 7. Vnclean persons stick not to lessen their flock for increase of lust, so of estates.
• D. 8. Adulterous spirits are not credible with their own paramours; a price or pledge must be given. Ver. 17.
• D. 9. Wicked hearts stick not at pledge or price unto whorish women for enjoying lust.
• D. 10. Vnclean creatures are subtle to have a great pledge for a small price.
• D. 11. Be it never so great, lust will give it to the whorish woman for its pleasure.
• D. 12. Blind lust doth not only solicit, but violate nearest relations, when it can.
• D. 13. Providence denieth not conception sometimes to the most incestuous mixtures of men and women.
• D. 14. It is the order of providence, that conception should be for Judah, as well as by him. Ver. 18.

3. The consequents of this fact from V. 19. to 26. are these following.

1. Thamars escape with her pledge, Ver. 19.

2. Judah's frustration of his pawn. Ver. 20.23.

3. The discovery of all this evil by Thamars appearing to be with child. Ver. 24.26.

1 In Thamars shifting away we may observe,

1. Her speedy preparation for it. — And she arose, Sept. Cald. same. That is immediately as the fact was done, and Judah had turned his back for Timnath to go to his flock, up she gets to give him the slip.

2. Her motion, And she went, Sept. Cald. same. That is, she betook herself presently to her fathers house, whence she came, and so left Judah to look for his pledge.

3. Her attiring herself in two acts.

1. Of putting off her loose attire, And she put away her veil from upon her, Sept. Cald. — to the same purpose, that is, she laid aside her harlots garb, by which she deceived Judah.

2. Of putting on her own, And she put on the garments of her widowhood, Sept. Cald. same. That is, she resumed the habit of an honest widow, and so continued some space in her fathers house.

Quest. Doth this escape of Thamars excuse her fact, because she tarried not for the reward, but only did it with desire of seed? Ambrose. l. 3. in Luc. 3.

Answ. Surely no; for. 1. She had better then the kid in her hand before the fact committed, therefore she was not without her reward, which she likewise desired. 2. Had it been simply for desire of seed, it is wickedness to desire it in an unlawful way. 3. It is certain she laid a snare for her father in law, which was greatly sinful. This therefore is not justly excused by some ancients. Ver. 19.

It learneth us.
• D. 1. Sinful lust when its turn is served, makes out of sight speedily.
• D. 2. Guile, and deceit are usual adjuncts to lust of uncleanness.
• D. 3. Guileful harlots stay not long in common places, where they may be discovered.
• D. 4. Lust teacheth souls to put off, and to put on any signals, which may either discover, or conceal them. Ver. 19.

2. In the frustration of Judah we have to note.

1. Judah's attempt for performance of promise unto the pretended harlot, And Judah sent the kid of the goats by the hand of his friend the Adullamite. Cald. the same. — By the hand of his shepherd, &c. Sept. Herein.

1. The party paying, Judah who had promised.

2. The price, a kid of the goats, as before bargained.

3. The act of payment, he sent it to her.

4. The Instrument by which; Hirah, his friend the Adullamiter, a man, it seemeth, fit for such an employment.

5. The end of sending, to receive the pledge from the hand of the woman, that is, his signet, bracelets, and staff.

2. Judah's frustration, And he found her not, Sept. and Cald. same. She had given him the slip, and left the kid to himself, taking with her the pledge for further discovery. Ver. 20.

3. Hirahs inquiry, And, or then, he asked the men of that place, or her place, saying, where is the harlot, she that was in Enaim, or in the open place by the way, or ways side? — Sept. in Enan. — Which was in the parting of the way. Cald. Herein.

1. His faithfulness to his friend.

2. His diligence in his business for inquiry.

3. His impudency in seeking for an whore, one of such an infamous name; it seemeth, he was not ashamed of it.

4. The men's answer, And they said, there was no harlot in this place, Sept. and Cald. same. In plain terms they tell him, there was no such as haunted that place, who prostituted themselves to passingers they knew none; therefore he was not a jot the wiser for them. Ver. 21.

5. Hirahs return of his message and business to Judah.

1. His access to him, And he returned to Judah, Sept. Cald. same. Having no hopes of finding what he went for, best it was to return, and so he doth to his friend, who sent him,

2. His account of the business.

1. From himself, And he said, I have not found her, Sept. Cald. same. That is, I have been where you appointed me, and looked about, but no such person can be found there, to whom you sent me.

2. From the men of the place, of whom he had inquired, and was informed, that no such party was there. So he giveth his account to Judah. Ver. 22.

6. Judah's resolution upon the whole, wherein note.

1. The matter of it, And Judah said, let her take it to her. — Let her have them, Sept. — Let her take to her self the pledge, &c. Cald. Seeing she hath so deluded me, let her take what she hath; I will trouble myself no more to inquire after it.

2. The reason of it.

1. His fear of public shame, Least we be for a contempt, or shame. — Least we be derided. Sept. — Calde as Hebrew for a derision. That which moveth him to surcease, is the baseness of the fact, and reproach, which usually among the heathen followed it, though they were given up to it. The country will laugh at me saith Judah, if I should further inquire, & therefore let it alone.

2. His past attempt to satisfy her, and frustration of it, Behold I sent this kid, and thou hast not found her. Sept. Cald. same. as if he should say, I have done my part, and thou thine, but she hath beguiled us, let her go and take what she hath to herself. So he sits down for the present. Ver. 23.

Learn here.
• D. 1. Pawns may make naughty hearts careful to pay their debts for sin.
• D. 2. Wicked affairs are best trusted to hands of wicked friends.
• D. 3. Payment of debts by sinners is accounted just to take up pawns.
• D. 4. It is no rare thing for partners in sin to deceive each other; to get out of the way, when they should be found.
• D. 5. Under providence the debt of lust is not always paid, nor the pawn of iniquity restored. Ver. 20.
• D. 6. Sinners are diligent to inquire about their sinful affairs.
• D. 7. Sinners are impudent to ask openly after harlots in the high way: to bewray the worst matter.
• D. 8. Under wise providence, such inquisitors have an answer of frustration. Ver. 21.
• D. 9. The trustiest messengers of sinners may return bootles to such as send them.
• D. 10. Objects of uncleanness may be found to ensnare persons to sin, but not to satisfy demands.
• D. 11. God sometimes ordereth the frustration of sinners with a witness. Ver. 22.
• D. 12. By patience perforce, unclean sinners may be content to sit down with loss.
• D. 13. Fear of shame and reproach, makes sinners willing to be losers.
• D. 14. Vncleannes is a reproachful thing in the account of the worst adulterers.
• D. 15. A self conceit of having done their duties make's wicked ones sometimes, content to sit down losers. Ver. 23.

3. The discovery of all this wickedness now followeth by Thamars growing bigg, wherein are to be noted.

1. The time of discovery, And it was as the thirding of months, that is, about three months after. Cald. the same. — after three months, Sept. herein occur.

1. The connection; after the fact committed, and Judah's labor to satisfy for his pleasure, and hide his fault; next to this, providence order's to bring all to light.

2. The space of time was ordinary, wherein conceptions began to become visible to others; however whorish women sometimes conceal it. After three months, now it begins to appear, that Tamar in her widowhood, had done naughtily.

2. The means of discovery, which was the fame, or report, that came to Judah about his daughter, And it was told Judah saying, Tamar thy daughter in law hath played the harlot, and also behold she is with child by fornications, or whoredoms. Sept. Cald. same. — Nothing is difficult here, but these things are noted,

1. That this day Tamar was a widow.

2. That in her widowhood she had knowledge of a man.

3. That now the fruit of it appeared by her growing.

4. That all this must be by whoredom.

5. All this was related to Judah.

3. Judah's sentence on her hereupon. And Judah said bring her forth, and let her be burnt, Sept. and Cald. same.

1. The judge here is Judah not called to be a judge, but one that was willing to be rid of his daughter in law.

2. The judgment hasty.

1. To apprehend, and produce her.

2. To burn her without any further hearing of her cause, Ver. 24.

Quest. 1. By what right doth Judah give sentence, or was he a Judge?

Answer. 1. It is groundlessly conceived by some, that he was a Prince in that country, where Jacob was a sojourner. 2. More probable is it, that he prononceth this judgment as an accuser; as it is common with us to say of murderers, let them be hanged, though we are not in the place of judges: so Judah speaketh to his servants, judging (as he thought) what she deserved, and so as a party injured (as he conceived) he commands her to be brought forth, unto the judge of the place, and to suffer • ccording to the custom of the country in that sin.

Quest. 2. Was the sentence equal?

Answer. Surely no, for, 1. It was hasty and rash, without consideration of the fact, which afterward Judah saw. 2. It was cruel presently to destroy the woman, with the fruit of the womb. 3. It is to be much suspected that Judah had murderous thoughts against her, willing to be rid of his daughter in Law, that Shelah his son might not have her.

Quest. 3. Why would he have her burnt?

Answer. 1. Not because she was Melchizedeks daughter as some Hebrews foolishly conjecture, for he (if Shem) died ten years before Jacob was borne, now he was a hundred years of age; if Tamar had been so old, she had been past children; & irrational is it to think, that she should be given to a husband of fourteen years old. This they conjecture from the law of punishing the Priests daughter. Lev. 21.9. 2. It is more reasonably conceived to be the custom of the country, so to punish adultery.

4. Thamars apology, whereabout we may observe.

1. The time and occasion of it, She was brought forth. Cald. the same. — She being brought forth, Sept. or after she was brought forth, viz. to be proceeded against by the Judges of the place; now and not before she makes her defense, though she might have made it known long before.

2. Her message to Judah.

1. By way of confession, And she sent unto her father in law, saying, by the man, whose these are, am I with child, Sept. and Cald. same. Where she confesseth.

1. The crime, that she was with child in her widowhood.

2. The man by whom, characterized by signalls.

2. By way of detection to himself, And she said acknowledge, or discern, I pray thee, whose are these, the signet, the bracelets, and the staff? Sept. the same. — Handkerchiefe for bracelets. Cald. Herein she detect's him, as formerly she confessed herself guilty.

1. She produceth testimony by his pledge left her.

2. She appealeth to his ingenuity to discern, and tell whether they were not his own. Ver. 25.

5. Judah's repeal of his rash sentence upon this detection made, wherein we h • ve.

1: His ingenuous acknowledgement of his pledge, and therein of his fact, And Judah acknowledged, Sept. Cald. same. We add them, that is the pledge, but that is not in the text; It is better, to the letter, he acknowledged, that is, all the truth, the fact, and the pledge; he did not deny it, as some might have done.

2. His justification of her, And he said, she is righteous before me, that is, more righteous then I, because that I gave her not to Shelah my son. — Tamar is justified more then I, Sept, — She is justified, she hath conceived by me. Cald. Here.

1. Sentence justifying, she is more righteous, not positively in respect of the fact, that was evil, but comparatively with respect to him, she was more to be justified then he.

2. The reason of the sentence, which was because Judah had not dealt justly with her, to give her to his son, and so was the first occasion of all this evil. So it falleth out rash Judges condemn themselves.

3. His testification of his own repentance, And he added not anymore to know her, Sept. Cald. same. Now he knew his fault, although he sinned ignorantly before, he adds not to the same the sin of knowledge. He brake off from this sin which was a note of repentance.

Quest. Did Judah give her to Shelah afterward?

Answer. 1. The Scripture is silent of it. 2. It is more probable, that Judah, and she both lived in widowhood. 3. It is certain Shelah, had a seed called Shelanites, which is thought he had by another wife. Num. 26.20. Ver, 26.

Learn hence.
• D. 1. Secret pollution, and open detection are sometimes by providence made to succeed each other.
• D. 2. Time worketh discovery of that sin, which man hideth.
• D. 3. Fame spreads the sin usually, which time discover's.
• D. 4 Fame of others sin may come to men, to make them show their own.
• D. 5. Frutifulnes of the womb by whoredom is of bad report with nature itself.
• D. 6. Whoredom is punishable with death by the law of nature.
• D. 7. Adulterers are usually rash and cruel judges of compeers in sin. Ver. 24.
• D. 8. Sinners way be brought forth so as to impeach their accusers.
• D. 9. The confession of one sinner may be the occasion of confession of another,
• D. 10. The hire of sin God makes to be brought forth to convince the sinner. Ver 25.
• D. 11. Ingenuity makes conscience to acknowledge sin on evidence.
• D. 12. Severe judges by their own guilt are made justifiers of the condemned.
• D. 13. Conscience of wrong done, may make men justify others be • ore themselves.
• D. 14. Such conviction of conscience will work repentance.
• D. 15. Repentance will not suffer men to return again willingly to the same sin Ver. 26.

3. The last general of this Chapter containeth the history of the incestuous birth, wherein note

1. The burden with which she travelled is discovered, And it was in the time of her bearing or of her travel, or child birth: and behold twins were in her womb. Cald the same. — 〈 in non-Latin alphabet 〉 . &c. Sept. Herein. 1. The season noted, the time of bearing.

1. According to the set time, and course of women, at the nine months end, when she now came to the hour of her travel.

2. The burden or fruit discovered, wherewith she travelled, And behold twins were in her womb; a double birth, and that two sons at once, this may be considered.

1. With respect to Tamar, and it note's she was not barren, neither did the want of sons by her husbands lie upon her.

2. With respect to Judah and her; it shown a double pledge of their sin & shame.

3. With respect to providence, it noteth God's free goodness, to vouchsafe such fruit to creatures in their sinful ways. Ver. 27.

2. The danger of her travel discovered in the strangeness of the birth. Herein also are given.

1. The season of it, And it was in her bearing or travel, Sept. Cald. same. Now when pain came upon her, and throws to send forth the fruit of the womb; in her bearing pains.

2. The events, which are three, importing no small danger of the mothers life, as well as children.

I. The appearance of one to birth by putting out an hand.

1. The child's natural motion for its birth under providence, he gave out his hand; which is none of the safest way of coming into the world.

2. The midwifes action, And the midwife took and bound upon his hand, a scarlet thread, saying, this came out first. — This will come out, Sept. — Tooke a scarlet, and bound. &c. Cald. Here.

1. Her action, She took and bound a scarlet thread; a little difference is about the word 〈 in non-Latin alphabet 〉 some reading a double thread, becau • e it cometh from that, which signifieth two or double. Others from the double die, r • ad a scarlet thread: this generally is agreed unto.

2. Her end was doubtless to know the first borne the better. Some think the color was a note of dignity belonging un • o the first borne, but that is a little curious. Ver. 28.

II. The retreat of this, and breaking forth of the other, wherein.

1. The retreat of one, And it was as he turned his hand. Cald. the same. — As he gathered up his hand, Sept. So providence ordered the former to go back; and give place; which must be more dangerous.

2. The birth of the other first, And behold his brother came out, or that, &c. — And immediately his brother came out, Sept. Cald. the same.

1. The note of demonstration, to mark such a rare passage of providence.

2. The matter pointed, which is his birth. His brother came forth. God gave him the birthright.

3. The midwifes observation hereupon And she said why, or how hast thou broken forth? upon thee the breach. — Why is the partition divided for thee? Sep. — What great strength was in thee, that thou hast prevailed? Cald. Some difference the • e is about the pointing of this clause: some make it but one sentence wherefore hast thou made this breach against thee? English Margin, how hast thou broken forth upon thee the breach? Ainsworth. Museu. But most make two clauses.

1. Why, or how hast thou broken forth?

2. The breach be on thee, or is on thee, that is, is thine. In the former she admit • es the event, how could this be? This is a strange event, how couldst thou make such a breach, to come before thy brother? In the latter she either asserts something as sure, thine is the breach, or she wisheth something on the child: thine be the breach. That is, seeing thou hast got the precedency in breaking forth of the womb, thine be it.

4. The naming of the child hereupon, And his name was called Pharez, or he called, &c.

1. Judah, or everyone called him by that name, Sept. Cald. same.

1. The imposer seemeth to be Judah upon the midwifes speech.

2. The subject of imposition, the child.

3. The name imposed, noting his birth Pharez, that is, a breach. So he is a memorial of that providence. Ver. 29.

3. The last event, which is the birth of that son, who first appeared, this adds further to the pains of the mother. Herein.

1. The order is noted, And afterward, Sept. Cald. same. — So God ordered, that the first should be last.

2. The birth, His brother came out, who had the scarlet thread upon his hand, Sept. Cald. same.

1. His description of him by the midwifes mark.

2. His birth in safety, he came forth into the world.

3, His naming, And his name was called Zarah, or he called, Sept. Cald. same

1. The imposer of the name, Judah.

2. The subject of imposition, the child.

3 The name imposed, that which signifieth rising: as being risen, and should have first came forth. This is the plain relation of the history according to the letter. As for those that delight in the mysteries, and allegories, which some ancients have made of these two sons, I leave them to enjoy their own fancies: I account it enough to find the true meaning of the letter, which giveth us the mind of God in these matters. Ver. 30.

Learn we from it.
• D. 1. There is a season of bearing ordered by providence and to be observed by us. Eccl. 3.2.
• D. 2 Providence may order abundant fruitfulness unto incestuous mixtures. Twins to incest Ver 27.
• D. 3. God sometimes returneth unto unclean conceptions bitter travels.
• D. 4. Cross coming of children to birth is God's ordering to mind of sin sometimes.
• D. 5. Creatures may be deceived in marking that for first, which cometh last. Ver. 28.
• D. 6. It is God's prerogative to make first and last in births, and other conditions.
• D. 7 Even in the fruit of the womb God makes one child retreat, that the other may come forth.
• D. 8. The breaking out of the fruit of the womb is sometimes wonderful to creatures.
• D. 9. The wonders of God are reasonably prepetuated in the very names of children. Ver. 29.
• D. 10. The first in man's thoughts is many times last in God's.
• D. 11. Safe births are great mercies, whether first or last: all come forth under providence.
• D. 12. Such mercies should be made known in the very names, and beings of creatures. Ver. 30.

CHAP. XXXIX.

THe sad history of Judah, and his lin • being dispatched, Moses returneth to the narrative of the Churches affairs in Joseph, and the events befalling him. About which in this Chapter.

1. His condition in Egypt is related. Ver. 1.6.

2, His temptation, that after sometime meets him there. Ver. 7.20.

3. The issue under providence. Ver. 21. &c.

In the first of these are these particulars observable.

1. His sale to be a servant. V. 1.

2. His respect with God in this condition. Ver. 2.3.

3. His acceptance with his master. Ver. 4.5.6.

1. As to his buying and selling we have it recorded. Ver. 1. Which is to be referred to the last verse of the 37. Chapter, for continuance of the history in order. The whole 38 Chapter is inserted in a parenthesis. Now in the last of the 37. chapter, and the first of this we have to note.

1. His arrival into Egypt. And Joseph was made to go down or brought down to Egypt, Sept. and Cald. same.

1. The term of connection closeth this with the last verse of the 37. Chapter, and so note's the series of the history with that time, and not the time of Judah's incestuous births, which was some years after Josephs selling by his brethren.

2. The matter connected, is the forcible carrying of Joseph into Egypt by such as bought him, he was brought down to Egypt by them, as in the end of ths 37 Chapter. Ver. 36.

2. The merchants selling are expressed by three names.

1. Ishmaelits, as here, and Chapter 37.25.

2. Midianits Chapt. 37.28.

3. Medanits, Chapt. 37.36. All these were of a kindred out of Abraham's loins, and joined in trade, and therefore names are used promiscuously among them. The Calde calleth them Arabians, as being a mixed people.

2. The buyer of Joseph set forth.

1. By his name Potiphar.

2. By his nation, an Egyptian.

3. By his place and office.

1. An Eunuch, a courtier, or officer in general.

2. Chief of the slaughter men, or provost marshall. This man bought him of the hands of the Ishmaelits.

3. The merchandize bought and sold, was Joseph, a poor innocent youth, whom God had designed for great use in his Church. The price is not mentioned, therefore we need not stick upon that to inquire into it further.

4. The translating of him into another's right, he was sold, and bought: and so his condition seemeth now at first to be slavish. He was the price of Potiphar's. money. Ver. 1.

Learn hence.
• D. 1. Histories of the wicked and righteous are set together by God's Spirit to abase sin, and highthen grace in the Church. So of Judah, and Joseph. From the place.
• D. 2. Providence determining to bring any to greatness, leads them usually first into a low estate. Joseph dreams of dignities, but first meets with slavery.
• D. 3. Men-selling though it be great sin in man, get is it permitted and ordered by God.
• D. 4. God's choicest ones may be bought and sold by the hands of strangers, and enemies.
• D. 5. Providence ordereth the slavery of his own to such men, by whom more fitly they may be preferred.
• D. 6. Egypt may be the house of bondage to God's servants in order to greater freedom. Ver. 1.

2. His respect with God in his servile estate is observable. Ver. 2.3. Wherein we may note,

1. The primitive, and principal argument of God's respect to him in his low condition, which is his presence with him: so it is read, And Jehovah was with Joseph. — The Lord, Sept. — And the word of the Lord was for the help of Joseph. Cald. Now this presence was not only of common providence, as he is in all the world, but of special indulgence unto Joseph in his low estate. The presence of his grace is that here intended, by which he discovereth,

1. His relation unto him now, that he was his God.

2. His acceptance of him, though now a slave.

3. His assistance of him in all his needs.

4. His ordering and ruling of him in the present state unto future good. Thus the Lord was with him, not disdaining his servile condition. So the Calde read's well, the word of the Lord, even his son, was for Joseph's help.

2. The effect of this, the next evidence of God's regard of him, and that is twofold here expressed.

1. His prosperous success in his place, And he was a man prospering. — A fortunate man. 〈 in non-Latin alphabet 〉 , Sep. Cald. the same- He is here called a man, though but a youth, and this is opened, wherein he was a man, as to his wise, and succesful carriage in his place; he handled all that was committed to him dexterously, in wisdom, and to good success. This was the immediate effect of God's presence with him.

2. His fidelity in abiding with his master, as well as acting successfully for him. And he was in the house of his master the Egyptian. Cald. the same. — In the house of his Lord the Egyptian, Sept.

1. The subject spoken of, is Joseph, now a slave.

2. The correlate is the Egyptian his Lord: from whom he might pretend lawfulness of escape.

3. The habitude of this servant to his master in respect of his relation, he was in the house, that is, he kept constantly with his master, in the household employments appointed to him. House here is understood by some in opposition to employments without doors, in the fields, &c. So that the same is, as he was fitted, for more ingenuous business; so he continued in the same with his Lord, though an Egyptian. Ver. 2.

3. The evidence of this God's regard unto him, as made out to Potiphar, is also added. Ver. 3. Herein we have also to observe.

1. The cognizance taken of it, And his Lord saw. Cald. the same. Knew. Sept.

1. The party taking knowledge, Potiphar now Lord, or master to Joseph.

2. The discovery taken, it was knowledge; he saw, that is by many visible, and evident arguments, he could not, but be convinced of God's respect to Joseph.

2. The object of this discovery is twofold.

1. God's presence with Joseph.

2. God's prospering of him, and all that was in his hand, and that he managed for his master; Potiphar saw eminently, such a servant had a special blessing from God.

Quest. 1. May not slaves bought, and sold make escape from masters?

Answ. The case may admit distinction. 1. Of such as are forced to serve. 2. Of such as willingly also subject themselves, and promise fealty to their masters; in the former case it is as if they were taken in war, and they may follow providence, making offer of escape unto them; not so in the latter.

Quest. 2. Did Potipar know the Lord? How could he know else, that he respected Joseph?

Answ. 1. Knowledge of a God doubtless he had by the light of nature. 2. He might learn something of the true God by Joseph. 3, All outward happiness men usually ascribe to God, and so doth he. Ver. 3.

Learn from it.
• D. 1. The greatness of God disdains not to be with the lownes of his servants. God and Joseph are together.
• D. 2. God's special presence of grace is vouchsafed to such as are more especially humbled.
• D. 3. God's gracious presence maketh souls prosperous, where ever they be.
• D. 4. Gracious souls though in bondage, will abide faithful nnto Egyptian masters.
• D. 5. Providence in exercising Saints usually proportions employment to indowment. Joseph for the house. Ver. 2.
• D. 6. God maketh sinful masters to see that he is present graciously with their servants.
• D. 7. Gracious servants make house, and all affairs prosper unto ungracious masters.
• D. 8. God maketh wicked men to see, that they prosper by reason of his servants. Ver. 3.

3. The last thing recorded in the first general is Joseph's acceptance with his master, about which we have to consider.

1. The arguments of his masters respect, these.

1. Potiphar's countenance to him, And Joseph found grace in his eyes. — Before his Lord. Sept. — Found mercy, &c. Cald.

1. The favourite, Joseph, a poor bought servant.

2. The favourer, Potiphar, a mighty man in Egypt.

3. The favor, was outward respect, and admission to some nearer converse with him. The phrase is proper to the Hebrews, to note acceptance into some more then ordinary favor.

2. Potiphar's admission of him nearer to himself, And he ministered to him. Cald. the same. — He pleased him. Sept.

Quest. Did not he serve Potiphar before?

Answ. Yea surely, but at a more remote distance, and inferior employments about the house; but now he takes him more near to attend his person only, as one of his chamber, or chief attendants. Thus was his first step to preferment.

3. Potiphar's exalting of him in his house, And he made him visitor, or overseer over his house, and he had all, he gave it into his hand, or all that he gave iuto his hand. 〈 in non-Latin alphabet 〉 . Sept. and Cald. same. In these we have to observe about preferment.

1. The place unto which he was advanced, it seemeth to be steward over his house. The word note's, he made him visit over his house, that is, to oversee, and guide the several inferior servants, and affairs thereof, which, with us, is the stewards work. — 〈 in non-Latin alphabet 〉 . Sept.

2. The charge he committed to him, All that he had, all as to his household-affairs, and charge, he gave it into the hand of Joseph to be ordered, and managed by him, though he were an Hebrew, a stranger, a servant, a prisoner; yet thus God orders Potiphar to pitch on him before any of his kin, or nation, to trust all with him. Ver. 4.

2. The issue and consequents of this respect are discovered in the relation, whereof.

1. The time premised, And it was from then, that he made him over-seer in his house, and over all that he had. Cald. to the sa •• . 〈 in non-Latin alphabet 〉 . Sept. After he was set or constituted. From this very time the Spirit noteth the prosperous events to Potiphar: this then is notable.

2. The issue related.

1. Blessing on his.

1. Generally, And Jehovah blessed the house of the Egyptian for Josephs sake, Sept. and Cald same.

1. The blesser, Jehovah.

2. The blessed, Potiphar, an Egyptian, far enough from God.

3. The blessing, all outward prosperity.

4. The means of blessing, Joseph, for his sake God did it.

2. Specially, expressed two ways, And the blessing of Jehovah was upon all that he had in the house and in the field, Sept. and Cald. same. Soe that the blessing was two ways eminent to him.

1. In all his household affairs within doors, all went well and prospered; peace was upon his house.

2. In all that he had in the field, all his herd, and flocks, &c. All thrived, and multiplied eminently to special observation, Ver. 5.

2. The issue further was security and quietness to Potiphar. And he left all that he had in the hand of Joseph; and he knew not with him anything, but the bread, which he was eating. Sept. and Cald. to the same. 〈 in non-Latin alphabet 〉 Sept. Two things are here remarkable.

1. Potiphar's full resignation of all to Joseph's care, which notes his confidence.

2. Potiphar's cognizance of nothing, but of his bread, which he did eat, that is, as to trouble or distract himself, which noteth his security in the fidelity of Joseph. There is some variety in rendering that, he knew nothing but the bread. Some Hebrews foolishly note the bread to be a metaphor, signifying his wife, but it is groundless; others more rationally think, it may mean, Potiphar's leaving all to Joseph, but the care of his bread, that is, as to matter of eating, and drinking, of which other care was taken, as is thought, because Egyptians eat not with the Hebrews. But that, which seemeth to be plainest is, that Potiphar took care for nothing but to eat and drink, all things were so well managed by Joseph; and so it noteth his security.

3. The character of Joseph's person is here added as the occasion of his following temptation, And Joseph was fair in form, and fair in countenance. — 〈 in non-Latin alphabet 〉 fair in face and sight, that is in short, proper for his person, and beautiful for his countenance. The same is said of Rachel. Gen. 29.16. A beautiful son he was of a beautiful mother. So God made his person amiable, as well as his endowments. Ver. 6.

Learn hence.
• D. 1. God's favor to his servants maketh them to be favored by men. From the connection.
• D. 2. Grace in the eyes of men and rulers justly gotten, is a blessing desirable here below.
• D. 3. A gracious Joseph may be an Egyptians favourite.
• D. 4. Favor with men of place usually draws favorites nearer to themselves.
• D. 5. Gradual is the preferment, which providence ordereth to his Saints from men.
• D. 6. Grace, prudence, and fidelity win hearts of great men to trust strangers rather then their own.
• D. 7. Providence ordereth lowest slavery the way to greatest oversight in greatest charges. Ver. 4.
• D. 8. The time of doing good and lifting up saints, is the time of good to them that do it.
• D. 9. Jehovah himself rewardeth the good done unto his servants
• D. 10. All outward blessings in the house and in the field are the blessings of God.
• D. 11. The gracious ones of God are the means of procuring blessing to all where they dwell.
• D. 12. Those rulers best provide for families, and States, who commit affairs to faithful ones. V. 5.
• D. 13. Faithfulness in servants worketh confidence in their rulers.
• D. 14. It is the rare commendation of gracious servants, that the hearts of masters may be secure in them.
• D. 15. God sometimes makes his servants beautiful in bodies, as well as minds. V. 6.

2. The next general contains the history of Josephs temptation, which befell him after this preferment in Potiphar's house, and favor, which he had both with God and man. Ver. 7.20.

The temptation herein recorded befalling Joseph was twofold.

1. A temptation to sin. Ver. 7.12.

2. A temptation by affliction. 13.20.

In the first of these we have to consider, three eminent assaults, and repulses. The first is declared. Ver. 7.8.9. Wherein note.

1. The onset of the temptation, Ver. 7. whereabout.

1. The time is noted, And it was after these things. After these words, So the Seaventy, and Cald; and so Hebrew also, but that the term is used for things as well as words, all sorts of events. The time then is pointed out in the event; that is, after Joseph was thus advanced, had so much favor, made the Egyptians house to prosper; was steward of his masters house, or as a second master: not when he was first bought, and sold for a slave; some time intervening, and when he was now chief in the house next to Potiphar, this temptation is ordered at this time.

2. The cause of the temptation in the party tempting, And, or that his Lord's wife lifted up her eyes unto or upon Joseph, — Cald, the same. — His Lord's wife cast her eyes, &c. Sept.

1. The sex noted, a woman.

2. The relation, a wife, even his Masters wife.

3. The principle of action, an unclean heart.

4. The action itself, she lifted up her eyes upon Joseph, adulterous eyes they were: No doubt but that at several times she had seen him before, but this was a violent lustful sight, sent out from an adulterous heart, to engage him to wickedness.

3. The temptation itself, And she said, lie with me, Cald, the same, — Sleep with me, Sept. Wherein are obvious.

1. Her allurement as a woman.

2. Her power, as a mistress.

3. Her impudency in venting her unclean desires to an innocent man. No question, but other enticements went before, Ver. 7.

Note we thence.
• D. 1. Times of advance in the World may prove times of most dangerous assaults of temptation to Saints.
• D. 2. God's blessings at home and abroad, prove occasions of sin unto naughty hearts.
• D. 3. Vnclean hearts have their times to set their eyes on wicked works.
• D. 4. Treacherous lust may turn a wife from a husband to a servant.
• D. 5. Vnclean hearts and eyes, will easily make unclean tongues.
• D. 6. Lust in whorish Spirits is impudent, inviting chastest hearts to vilest uncleanness. Ver. 7.

2. The repulse now followeth, V. 8.9. Wherein we have to observe.

1. His refusal of the motion from the unchaste woman, And, or, but he refused, but he would not, Septuag. and Cald. same. The term connective here is best read adversatively, which carrieth in it more disdain, and abhorrency of such a solicitation; she allured him to sleep with her, but he rejects her wicked motion: It noteth his Spirit set opposit to hers; he abhors it.

2. The reasons of his refusal offered to his mistress, very forcible to make her with shame desist, but that lust was brutish, & would hear no reason: these are four following.

1. He reasons from the trust which his master put in him, and confidence, which he had of him; and should I be perfidious to my master, and abuse my trust. And he said unto his Lord's wife, behold my Lord knoweth not what is with me in his house, and all that he hath, he hath given into my hand. — If my Lord know not anything in his house for my sake, Sept. — Any of those things, which are in his house. Cald. In the rendering of this reason we may note.

1. His return to the tempter, He said unto his Lord's wise, for her unclean solicitation, he returneth pure and wholesome words to abate her unruly lust.

2. The matter proposed to her, which was the confidence and security, which her husband, and his Lord had now in him: he hath trusted me with all, and committed his whole house, and family into my hand, to be in my power, and at my disposal; and now his heart rests on me, that I will not injure him; should I then be so perfidious, as for all this trust to deal so wickedly as to defile his bed? Ver. 8.

2. He reasons from his power delegated unto him, Not he is is great in this house before me, neither hath he kept back anything from me, but thee. — And there is not in this house, neither doth he take from me anything, but thee. Sept. Cald. as the Hebr. There is a little difference about the pronoun, he, some read it relative, denoting Potiphar his Lord, not he himself, is greater in this house, as to the rule of it, then I, he had given all his lordly power over the family to me; others read it indefinite, there is not he, that is, not any one in the family greater then I, &c. In this reason he supposeth a twofold power in his Lord. 1. Herilem. 2. Maritalem; and thence he thus reasons.

1. From the largeness of his power delegated as to command over the family, my Lord himself hath given me so much, as that he hath not more himself, then I have.

2. From his limitation, his marital power he hath reserved to himself, and reserved nothing from me but thee, and should I so abuse my Lord?

3. He reasons from his relation, Because thou art his wise. Septua. Cald. same. — This is the reason suggested, why Potiphar gave Joseph no power over her, neither justly could he, because she was his wife by Covenant, and therefore incommunicable to another: so he urgeth it unto her. Thou art my Lord's wife by the Covenant of God given into his right only; and shouldst thou do so treacherously, and I so wickedly to sin against thee, and against my Lord?

4. He reasons from the greatness of the sin, against her temptation, And how shall I do this great evil, or wickedness? Cald. the same. — How shall I do this evil word, or work? Sept. 〈 in non-Latin alphabet 〉 .

1. He considers his own person, I, how can I dare yield, so much engaged to my Lord?

2. The thing thou movest is great sin, Adultery, against God's command, and Covenant of marriage, against my own body and thine, against the family of my Lord, and threatenings of God, I would not do the least sin, and should I commit this great one?

3. The injury, & therefore the impossibility of fact, How shall I do this? I cannot, I dare not; thus he repells temptation.

5. His last reason is his religion, and respect unto God, And how shall I sin against God? — Be • ore God? Sept. and Cald. In this is the weightiest reason as to men that know God, though perhaps of no worth with a lascivious woman; but upon Joseph's own heart it is a bearing argument: This thing to which thou dost solicit me, is against the command of my God, and dare I sin against God, he that hath cared for me from my mothers breasts, he that is holy & pure, for whom I must keep my body a pure temple; should I defile myself, and sin against him? Now though this were a sin immediately against the neighbor, yet it is transgression against God in his law; yea, and such as this was, to have dealt so treacherously, were an high provocation against the Lord, as David crieth, against thee, thee, &c. Ps. 51.4. Thus for present he puts of the first assault. Ver. 9.

Learn hence.
• D. 1. Grace kept to work refuseth with disdain the strongest temptations to uncleanness.
• D. 2. Gracious hearts are ready to return saving instruction for unclean suggestion to the tempter.
• D. 3. It is rational as well as Christian to all unclean tempters to consider reason. Behold.
• D. 4. Confidence, and trust of Lord's in their servants should make them more faithful, and unwilling to injure them. Ver. 8.
• D. 5. Power delegated to largest bounds should be improved to the greatest good of superiors.
• D. 6. Power despotical may be delegated to others, but marital, or husband power to none.
• D. 7. Conjugal Covenant maketh the power of man and wife reciprocal.
• D. 8. Breach of marriage Covenant by adultery is most grievous wickedness.
• D. 9. Treacherous adultery carrieth a special malignity against God, and is observed by him.
• D. 10. True religion towards God, makes men fear to sin, and provoke the eyes of his glory. Ver. 9.

2. The next assault, and repulse follow. Ver. 10. Herein.

1. The partmacious continuance of the whorish woman is eminent, And it was as she spake to Joseph day by day to lie by her, to be with her. Cald. the same. — To sleep with her, or to be together with her, Sept.

1. The tempters solicitations, notwithstanding so rational, and just repulse, she still speak's and solicits Joseph to sin.

2. The instancie and perpetuity of her incitation, day by day.

3. The matter of solicitation, that which he denied, to lie by her, or be with her.

2. Joseph's repulse again, But he harkened not unto her. — He obeyed her not, Sept. — He rested not in her. Cald That is, he gave no way to this soul suggestion, no nor to be in her company, least he might increase the temptation. V. 10.

Learn thence.
• D. 1. Lustful hearts are pertinacious in the pursuit of their unclean desires. Tempt every day.
• D. 2. Grace is too hard for seconds in solicitation to uncleanness.
• D. 3. Gracious hearts refuse not onel • the greatest sin, but the occasions to it. Ver. 10.

3. The last assault of lust, and repulse of grace followeth. Ver. 11.12. Wherein we may note.

1. The attempt of lust, and therein observable.

1. The opportunity, set forth in two particulars.

1. And it was in such a day as this, that he went into the house to do his work. — Sept. the same. — To seek writings or bills of accounts. Cald. This was the season of Joseph's necessary employment at home; which she well knew, and therefore watcheth her opportunity.

2. That which maketh the opportunity more advantageous to her wicked design, was the absence of the people of the house, And there was not a man of the men of the house then in the house. — Cald. the same. — None of the house were within, Sept. This absence gave fairer advantage, there being no witnesses by. It is said by Josephus, that it was a great festival of the Egyptians, and thereupon Potiphar, and his men were absent, his wife making excuse to stay at home, upon pretence of sickness: but nothing of this is written by Moses; therefore no stress is to be laid upon it; only it is certain such a time was ordered by providence, that she had a fair occasion to discover her wicked heart more freely. Ver. 11.

2. The assault made by her upon Joseph, two ways.

1. By deed, And she caught him by his garment. — She drew him by his garments, Sept. — She caught his garments. Cald. Here is the violence of lust in a wicked woman, to force a man if she could: it was a sign of an imperious whorish woman grown shameless.

2. By word again, Saying, lie with me. Cald. the same. — Sleep with me. Sept. It was her former solicitation, but now aggravated by impudency, and multiplying of the same. See the violence, and shamelesnes of lust.

2. The repulse now again made by Joseph, And he left his garment in her hands, and fled, and went forth, or got him out, Sept. and Cald. same. In this last repulse are to be observed.

1. Joseph's relinquishing his garments, rather then to endanger his grace.

2. His escape, he flieth out of the snare of an whorish woman.

3. His breaking out of doors, not enduring wickedness in the house. In all which the power, and victory of grace is eminent, Ver. 12.

Learn we from it.
• D. 1. The times of men's exercise about their honest employments, may prove their seasons of temptation to them.
• D. 2. Absence of witnesses, and such as may hinder lust, is a fair opportunity for it.
• D. 3. Providence ordereth both these together sometimes, to try his own, and descry wicked hearts. Ver. 11.
• D. 4. Lustful hearts upon such occasions grow impudent to tempt by word and deed.
• D. 5. Whorish lust catcheth garments, holds bodies, and insnares souls with its temptations.
• D. 6. Gracious souls rather loose their garments, then endanger their graces.
• D. 7. Grace flieth from temptation, when it cannot cease it, and make it still.
• D. 8. Grace chooseth to be out of doors with innocence rather then in the house with sin. Ver. 12.

2. Joseph being by grace delivered from the temptation to sin, and kept innocent; now providence ordereth a temptation for him by affliction, something harder then what he suffered from his brethren. Hereabout we have to consider.

1. The occasion of it, which was his flight from sin, being ensnared by a whorish woman. Ver. 13.

2. The cause of it, the most false, and unjust crimination of him by his mistress.

1. To the family, such as were in the house. Ver. 14.15.

2. To her husband. Ver. 16.17.18.

3. The trial of affliction itself. V. 19.20.

To the first, the occasion of this trouble was Joseph's fllight from sin, and care to keep himself spotles toward God and man, by rejecting the enticements of an adulterous woman. Whereabout note.

1. The adulteresses sense of her frustration, And it was when she saw, Sept. Cald. same. — In sum, after all her solicitations, and at last her violent assault, she saw she availed nothing upon Joseph's heart to yield to her motion, this was evident by two things, which she saw.

1. That he had left his garment in her hand, Sept. and Cald. same. That is, she had now experiences, that Joseph was inexorable, and would loose his coat rather then his chastity.

2. And that he was fled forth. — Cald. the same. — Was fled and gone forth, Sept. She perceived now, that he was escaped, and had scorned her filthy motions, and threw her behind his back; her unclean love hereupon stops and takes occasion hence to turn into the bitterest hatred of him even unto death; and Satan is not wanting to assist the wit, and lust of such an unclean soul, now to attempt his life, when she could not draw him to sin; she hereupon resolves to be the first accuser.

Learn thence.
• D. 1. Disappointments of lust occasion it to rage, and turns it into madness.
• D. 2. Innocencies flight from sin may occasion its misery.
• D. 3. Sight of lusts defeat by chastity, stir's up the wicked to accuse the righteous. Ver. 13.

2. The cause of Joseph's trouble is the harlots crimination of him, and that was two ways.

1. To the household, & in her address to them note.

1. Her outcry to call them in, And she called, or then she cried to the men of her house, and spake to them saying. Cald. the same. — She called those who were in the house, Sept: Herein occur.

1. The season, immediately up on Joseph's escape, she is first in accusing, who was all in sinning.

2. The act, she crieth out as a woman assaulted.

3. The persons called, the men of her house, or the servants generally, to come to her rescue, such as were left.

2. Her charge upon her husband, See he hath brought in to us an Hebrew man to mock us, Sep. & Cal. same. Herein we have.

1. The scope of her outcry to them, come, see, consider, and justify me, she would make all fair to them, and therefore sets before them to see.

2. The matter presented in several things about the present fact.

1. Her husbands oversight, or worse, He, that is, Potiphar, hath brought into us, that is, taken into his house, an Hebrew man, spoken by contempt, a base captive Hebrew, whom she wooed, now she brands, and this is the issue, he is brought in to mock us: not that Potiphar intended it; but that proved the issue of it, as she pretends The plural (us) seemeth to engage them in her quarrel, he is set over you, and hath abused me.

3. Her charge on Joseph, He came in unto me to lie with me. Cald. the same. — Saying, I will sleep with thee, Sept. Here.

1. The accuser is the very woman, who solicited him to sin.

2. The accused Joseph; whose heart abhorred this evil, and flew from it.

3. The crime charged, a rape, or violent attempt of his mistress bed. In which act we may perceive in her.

1. Subtilty in accusing another better then herself.

2. Malice, her pretended love being turned into hatred.

3. Impudency, in that she chargeth him with that sin so boldly, whereof she alone was guilty. But what more shameless then the whores forehead? Shame should confound her for unclean solicitations, and she brands poor Joseph, who denied her, as guilty of a rape.

4. Her justification of herself, And I cried with a great voice, &c, Sept. and Cald. same. Wherein she persuades her people.

1. Of her lojalty, she cried vehemently, when she was attempted; a foul lie. Ver. 14.

2. Of Josephs treachery, And it was, as he heard, that I lifted up my voice and cried, that he left his garment with me, and fled & got him out, Sept. and Cald. same.— Here is a fair tale, but an abominable untruth. She cried indeed but after was gone, and he left his garment to avoid her unclean violence, & not upon her clamors; but so the adulteress wipes her mouth, and saith, she hath not sinned, nor done wickedness. Ver. 15. This no doubt made the ignorant servants exclaim with full mouth upon Joseph, as a most vile, and sinful wretch to make such an attempt.

2. Her accusation of him in like manner unto her husband, maketh up the cause of his trouble: her artifice herein is visible,

1. In laying up his garment, which was the token of his innocence, to make it a testimony of violence against him, And she kept, or laid up his garment by her, until his Lord came to his house, Sept. and Cald. same. Thus Satan instructs her to maintain her wickedness, and doubtless she prepares crocodile tears enough to present it to her husband at his return. Ver. 16.

2. In laying home her charge, wherein.

1. The form of words, the same as to the servants before, And she spake unto him according to these words, saying, Sept. Cald. same. She telleth the same tale.

2. In the matter, the same things.

1. She criminates Joseph, The Hebrew servant, which thou broughtest unto us, came in unto me to mock me. Sept. Cald. same. wherein we read.

1. Her vilifying of Joseph, under the style of an Hebrew servant, or slave.

2. Her reflection on her husband for his respect unto him, thou broughtest him into the house.

3. Her charge of violence to ravish her, he came in to mock me, that is, by such wickedness, to make me, and you a reproach, as being corrupted by such filthiness, And said, I will sleep with thee, Sept. Ver. 7.

2. She justifieth herself.

1. That she cried out as being oppressed, And it was as I lifted up my voice, and cried, — And as he heard. Sept. herein she must be judged innocent, by crying.

2. That Joseph gave these testimonies of his guilt,

1. He left his garment with me.

2. That he fled out; and by these, which were done to save his innocence, must he now be accused as guilty: So God orders it to him; so the Devil instructs her. Ver. 18.

3. Now followeth the trial itself in his masters dealing with him, after this tale was told him, and it is declared in two things.

1. In his wrath that did arise, And it was when his Lord heard the words of his wife, which she spake unto him, saying, according to these words, or after this manner, did thy servant unto me, then his anger was kindled. Cald. the same. — He was wroth with anger. Sept.

1. His audience.

2. His credence of his wifes charge.

3. His indignation thereupon burning, are the contents of this verse; this was one sad trial upon Joseph, his masters burning wrath, who had so much favored him before. Ver. 19.

2. In his prosecution of him as a malefactor. And Josephs Lord took him, and committed him into the tower-house, a place where the Kings prisoners were bound; and he was there in the tower-house. Cald. the same. — 〈 in non-Latin alphabet 〉 . Sept. Herein.

1. His apprehension, his Lord took him, by some ministers of justice, as lictors, or the like.

2. His commitment, he was put into a sad prison, safe, and grievous enough, where the King punished offenders against him.

3. His durance, there he was kept in hardship a while, being put into the stocks, and shackles about his heels. Ps. 105.18.19. as the Psalmist expresseth, though not mentioned here, Whose feet they hurt with fetters, he was laid in iron. Thus poor Joseph suffers for his innocence, until God appear. Ver. 20.

Quest. 1. Did Joseph say nothing in his own defense?

Answ. 1. Nothing is here recorded, the Spirit minding the more to set out his suffering like a lamb. 2. Yet it is to be presumed, that he did deny the charge, and plead his innocence, as he might, so he speaks afterward to Pharaohs butler. Here I have done nothing, that they should put me into the dungeon. Chap. 40.15. But the first cry of a wife, with fair pretences, cuts off all defense from Joseph to any purpose.

Quest. 2. Why was not Joseph put to death for such a charge as this?

Answ. 1. Surely this was the mark, • t which the wicked woman aimed. 2. The hand of God was that alone, which put that restraint upon Potiphar, and ordered his imprisonment to his preferment; where God will save, men shall not destroy.

Learn here.
• D. 1. The first at sinning will be first at accusing, though most falsely; so the Devil prompts her.
• D. 2. Lust shuns witness to its enjoyments, but calleth it in to justify upon disappointments.
• D. 3. Lust makes souls impudent, and of brazen forehead, justifying themselves.
• D. 4. Lust when it cannot get its delight by woeing, labors to make it odious by branding.
• D. 5. Wicked souls stick not to charge nearest relations, for making their own cause fairer.
• D. 6. It is the property of guilt to make others of their party, for more security. So doth she the servants.
• D. 7. Lust is a shameless liar, and chargeth the innocent to the highest for its own justifying.
• D. 8. Whorish Spirits may pretend to cry for honesty, when they cry for shame. Ver. 14.
• D. 9. The garment left to avoid sin, may be turned against the innocent to prove guilt. God yet seeth it unspotted.
• D. 10. Flight from evil may be charged as a flight for it, by ungodly wretches. Ver. 15.
• D. 11. Guilty souls are apt to keep false evidences by them to condemn the righteous.
• D. 12. Subtilty and malice the Devil supply's unto wicked hearts to persecute God's Saints. Ver. 16.
• D. 13. The same lies, over and over, will whorish spirits tell to destroy the innocent.
• D. 14. Double reproaches doth lust cast upon honest souls, who do not obey it. Hebrew slave.
• D. 15. Vncleannes maketh souls vile, and a scorn in the judgment of harlots themselves.
• D. 16. Hardened lust is impudent, in justifying itself, and charging the innocent. Ver. 17.18.
• D. 17. Hearing one party without another, is apt to pervert men in judgment. So Potiphar.
• D. 18. Foolish husbands are apt to be too credulous towards treacherous wives.
• D. 19. Upon such partial hearing, men are apt to be angry, where no cause is given.
• D. 20. Burning wrath usually turns away the ear from its best friends, wrongfully accused. Ubi ira obtinet, praesertim in hâc causâ, ibi nasus est, non auris, furor, non ratio. Musc.
• D. 21. Favors of wicked men may be soon turned to frowns, upon groundless charges. Ver. 19.
• D. 22. The purest innocence may be apprehended and imprisoned by men, as guilty upon false accusation.
• D. 23. The worst of prisons is thought fit for the best of men by sinners.
• D. 24. Such humblings God orders to his saints before exaltings. V. 24.

3. The last general of the Chapter followeth: which is the issue of these temptations, whereunto God order's them, while Joseph was in prison, which was the mitigation of his sorrow by some mixture of favor, and respect with it. This issue is evident.

1. In the principal and primitive favor expressed to him at this time from God, in two things.

1. In his presence with him, so it is written, And Jehovah was with Joseph. — The Lord, Sept. — The word of the Lord was for an help to Joseph. Cald. In which passage are considerable.

1. The connection of it to the precedent history, he was there in the prison, and, or, but the Lord was with him.

2. The matter immediately connected, Jehovah was with him, which noteth God's presence: of which here may be observed.

1. The nature of it, which is the manifestation of his union with him through grace. So Ver. 2.

2. The fruit of it, and that is to share in the same lot with Joseph, to suffer, what he suffers with him.

3. The duration of it.

1 From Canaan to Egypt in sale.

2. In Potiphar's house, when he was a captive.

3. In the prison, where his soul enters into irons. God is with him still, sold with him, enslaved with him, accused with him, imprisoned with him, God will be in the same condition with his Joseph, Isaiah. 63.9.

2. In God's influence upon Joseph, And extended mercy to him, or, bent his kindness, or grace unto him. — And he poured out his mercy, Sept. — He dealt mercy with him. Cald.

1. The connective term shows that God's presence was not in vain, but it did work this effect here mentioned.

2. The effect itself, God's extending grace or mercy, whereof.

1. The nature of it is the fruit of God's Spirit in inward grace, faith, patience, contentation, joy of the Holy ghost, &c. This was good indeed.

2. The intention of it, God bent, and inclined this grace to him.

3. The extension or measure, he enlarged all this grace abundantly in Joseph.

2. The mitigation of Josephs trial appears in the secondary favor, which God worketh for him with man, expressed in three steps or degrees.

1. In the countenance of the keeper, And gave him favor, or, grace in the eyes of the chief keeper of the tower-house, or rather, he gave his grace in the eyes, &c. — He gave him favor before the chief gaoler, Sept. — Bowells before the master of the prison. Cald. Some difference is in the grammatical reading of a pronoun inclitick. — 〈 in non-Latin alphabet 〉 — Which is read, to him favor, that is, to Joseph; but it is conceived, that (to), were more proper for the relative, or if the inclytick had been to the verb, then it were to be read, he gave him. But it being an affix to grace; it seems just to read it (he) that is, God gave his own grace, or favor in the eyes of the keeper, whereby he was moved in bowels to Joseph; and so the affix is a Pronoun possessive. The issue is the same. And the first effect of God's presence with, and grace in Joseph, is, that the heart and eyes of the chief keeper were turned for good to Joseph. It may possibly be also, that after some time Joseph did declare his innocence unto him, whereupon God moveth him to bowels towards him. Ver. 21.

2. In the trust, which the chief Gaoler puts to Joseph. And the chief keeper of the tower-house committed to Josephs hand, all the prisoners that were in the tower-house, and all that they did there he was the doer of it. Cald. the same. — He gave the prison, and all that were brought into prison, &c. Sept. Herein also observe.

• 1. The order from favor to trust given in the connection.
• 2. The person trusting, the chief jail, who upon Potiphar's charge had dealt rigorously with Joseph.
• 3. The party trusted. Joseph, a poor prisoner.
• 4. The trust itself, all the charge of the prisoners.
• 5. The discharge of it, he did and ordered all things. Ver. 22.

3. In his security, no less then Potiphar had in Joseph formerly, Neither did the chief keeper of the tower-house look to anything at all in his hand: because Jehovah was with him, and that which he did, Jehovah made it to prosper. — He knew nothing for his sake. — Prospered in his hands, Sept. — Saw no fault in his hand, because the word of the Lord was his help, and what he did the Lord directed. Cald. herein note.

1. A large expression of favor to Joseph from the keeper, that his heart rested in him, he looked after nothing, that is, with a suspicious eye, all was left about the prison into Josephs hand securely.

2. A strong reason for it.

1. From God's presence with Joseph, of which before.

2. From God's blessing of him; he made all his works in his charge to prosper, all went well with the chief keeper. Ver. 23.

We conclude.
• D. 1. God's help is not far behind men's oppression of his saints.
• D. 2. God's presence in grace by union with his Saints is certainly vouchsafed in their lowest estates.
• D. 3. By this gracious presence G • d himself is afflicted, accused, and imprisoned with his Saints.
• D. 4. God is not weary to abide with his Saints in the whole course of their affliction.
• D. 5. God's gracious presence is not without his gracious influence upon his people.
• D. 6. God's influence upon his innocent prisoners is inward, in faith, patience, &c.
• D. 7. Gracious influence from God, countervails all violence of men in oppressing his.
• D. 8. God affords, not only intended, but extended grace, according to the measure of affliction.
• D. 9. Not only inward grace, but outward, doth God work from men to his Saints in their distresses.
• D. 10. It is all God's grace, and bowels, which men show to oppressed Saints. God giveth it.
• D. 11. God can make churlish gaolers become courteous favorers of his innocent prisoners. V. 21.
• D. 12. When God favors his oppressed, Enemies do not only favor them, but trust them.
• D. 13. God can make his innocent prisoners become keepers; and give them liberty in prison.
• D. 14. A gracious hand is fit for any trust committed to it.
• D. 15. God makes his prisoners sometimes the best instruments to order the affairs of keepers. Ver. 22.
• D. 16. God maketh men's hearts secure in his Saints, when they favor, and trust them.
• D. 17. God's presence with his in prison, makes them so much honored by their oppressors.
• D. 18. There is prosperity in prison, which the Lord giveth to his, and to others by them.
• D. 19. Such prosperity maketh God's Saints desirable, when they are prisoners.
• D. 20. God's Josephs are no losers by being in prison. They are blessed and give blessing also. Ver. 23. A precious example is this to all young men as well as others to study holiness, and keep innocence, no prisons can do hurt to such.

Thus far of the issue of Josephs temptation; while he was in prison,

1. In respect of God. 2. In respect of the chief keeper.

CHAP. XL.

3. A further Issue of this trial is ordered by providence unto Joseph while he was in durance, and that was God's gift to him for understanding secret events, which the Lord revealed by dreams, and interpreting them.

It is no great loss to be a prisoner, and a Prophet together, as God made Joseph. The declaration of this issue containeth in this chapter these heads.

1. The occasion of declaring this gift in Joseph, which as recorded is twofold.

• 1. More remote, the imprisonment of some. Ver. 1.4.
• 2. More immediate, the prisoners dreams. Ver. 5.16.

2. The exercise of this gift. Ver. 12.15.18.19.

3. The event of all related. V. 20.23.

1. In the occasion more remote, we have to note.

1. The order of the history, And it was after these things, words, Heb. Sept. Cald. Which in all these lauguages signify matters, or events: that is, after Joseph was sold to Potiphar, preferred by him, accused by his wife, and cast into prison, after God was with him, and gave him favor in the eyes of the chief keeper, and made things to prosper in his hands. Next to these events, providence orders the following matters, to be for Josephs good. God keeps his own methods.

2. The matter of the histo • y, which occasioneth first the things, that follow, and herein are.

1. The report of the fall of two officers of Pharaoh, The butler of the King of Egypt, and the Baker sinned against their Lord the King of Egypt. Cald the same. 〈 in non-Latin alphabet 〉 , Septuag. Chief wine skinker, chief bread-maker. Herein that, which giveth the first occasion is the offense of these here mentioned, where we have.

1. The parties noted by their offices, butler, and Baker, read by the Seaventy, chief, probably such as overloo-others in these services, for they have an higher title. Ver. 2.

2. Their fact, they sinned, or offended.

3. The party against whom, Pharaoh himself, King of Egypt, their Lord. What their offense was is not named; the • ebrews, some of them, childishly tell us ked the one lett a fly be in Pharaohs cup, the other gave him bread with gravel: but these are fables; the offense doubtless was capital, or at least so suspected, by Pharaohs dealing with them; it matters not to know the particular. Ver. 1.

2. The anger of Pharaoh hereupon is related, And Pharaoh was wroth against two o • his eunuchs, against the chief of the butlers, and against the chi • ff of the Bakers. Sept. the same as before. — Two Princes, &c. Cald. Wherein we have.

1. The subject of this passion, Pharaoh king of Egypt, and a kings wrath is as the roaring of a lyon. Pro. 19:1 • .

2. The passion itself, he was angry, or wrathfully displeased.

3. The object; these two great officers fore named. This helps on the occasion of the discovery of God's power, and wisdom given to Joseph. Ver. 2.

3. The next thing giving occasion, is their imprisonment, where Joseph now was, And he committed them into ward, in the house of the chief of the slaughter men. Provost marshal or Captain of the guard into the tower house, the place where Joseph was bound. — Put them, &c, the place where Joseph lay Sept. — House of prisoners, &c. Cald, where are observable.

• 1. The authority committing, the king in his own territories,
• 2. The parties committed, the offenders fore named.
• 3. The commitment, they were put in ward, to be safely kept unto trial and judgment.
• 4, The place, it was the tower-house the strong prison, and there where Joseph was bound with them. V. 3.

4. The last thing making up this occasion of discovery of Joseph's grace, and wisdom given him, was their special commitment to his charge, And the Provost marshal charged Joseph with them, and he ministered to them, and they were in ward days, or some days. Sept the same. — Put Joseph with them, &c. Cald. Here note

• 1. Power delegating, the chief marshall, which some think to be Potiphar, and therefore that he was now somewhat pacified to Joseph; but it seemed not so clear.
• 2. The delegating of power to Joseph, he charged Joseph with them for fit usage, and safe custody.
• 3. The discharge of Joseph to them, he ministered to them, according to his order.
• 4. The time of durance, some days they were in this ward, when Joseph conversed with them, and was known to them. All this makes the more remote occasion, Ver. 4.

Whence we may learn.
• D. 1. Providence keep's its method in multiplying mercy to his Saints in misery.
• D. 2. The sins of others God sometimes maketh an occasion of refreshing his own servants.
• D. 3. Court officers are very prone to sin, and abuse favors.
• D. 4. Kings themselves are not secured from offenses by their nearest servants. Ver. 1.
• D. 5. Kings offended are apt to swell in wrath & displeasure
• D. 6. Greatest wrath of Kings is apt to rise against greatest officers. V. 2.
• D. 7. The wrath of Kings usually causeth the restraint, and imprisonment of their criminal subjects.
• D. 8. God order's place, where the wrath of man imprisons, and that for his own ends.
• D. 9. Innocents and malefactors may lie together in the same prison. Ver.