An Exposition of Genesis

CHAP. XLI.

THis Chapter contains the history of the last event to Joseph (from providence) in his prison-state, which is the happy catastrophe of his slavery & sorrows under false accusations, and his entrance into that state of liberty, and honor, wherein he ended his days. The general heads are these.

1. The time and occasion of this happy event. Ver. 1.13.

2. The cause of his liberty, and preferment. Ver. 14.36.

3. The actual deliverance, and exaltation of Joseph. Ver. 37.45.

4. The administration of all affairs by Joseph. Ver. 46.17.

In the first general these particulars are observable.

1. The point of time exactly noted, And it was from the end of two years of days. — Cald. the same. — After two years of days, Sept. That is, two full years. So ours do well read the Hebrew phrase to our language, other mathematical curiosities passed by, the words are plain, two full years.

Quest. But whence begin these years?

Answ. 1. Not from Josephs first imprisonment, for it seemeth, that he was in prison about three years, but, Secondly the beginning of them is from the interpretation of the dreams to the butler and baker; so long after, God t • yed the faith and patience of Joseph in prison.

2. The occasion of Josephs deliverance, made up of several concurrent passages.

1. His dream occasioned this good event to Joseph, which is here recorded by Moses two ways.

1. Generally, And Pharaoh dreamed, and behold he stood by the river. Cald. the same. — He thought he stood by the river, Sept.

1. The subject, Pharaoh King of Egypt; which with some men seemed as an oracle. De statu publico credendum est regio somnio. Kings dreams seemed to portend great things, and much to be rested on.

2. The effect upon him, was a dream, he dreamed, and this not natural, but divine, as the sequel proveth.

3. The place and posture, he stood by the river, or as the Seventy, he seemed to himself in his dream to stand there, set in a posture to observe some strange thing. The river was Nile, as is determined by a general vote. Ver. 1.

2. Specially is his dream here reported, and that twofold.

1. Of two sorts of Kine, presented to him.

1. Good, And behold there were coming up out of the river, &c. Wherein appear.

• 1. The creatures in kind, they were Kine, bearing creatures, not oxen, which make no increase,
• 2. The number, seven fitted to note what God intends:
• 3. The condition of them, they were fair in sight, and fat in flesh. — Choice in flesh. Sept.
• 4. The action of them, they fled to a meadow, so the Cald. — The Seaventy read as a proper name, but it notes a place full of grass, fit to fatten cattle.
• 5. Their rise, from the river. Ver. 2.

2. Bad are presented also, about which again.

1. The kind, And behold seventy others, and these were kine also.

2. Their rise, they came from the same river, Nile overflowing sixteen foot made fruitful, but if only eight foot, or there-about, barrenness ensued; barrenness and fruitfulness from the same second causes as ordered by God.

3. Their number, the same seven.

4. Their condition, Ill in sight, and lean in flesh.

5. Their posture, And they stood by the kine upon the brink of the river. — Or lip, Cald the same. — fed, Sept. Ver. 3.

6. Their actions, And the kine ill in sight, and lean in flesh did eat up the seven kine fair in sight, and fat. Sept. and Cald. same. These did not eat grass, but the very flesh of kine.

7. The issue of this, it startled Pharaoh, And he awoke. Ver. 4.

2. Of two sorts of ears of corn is the next dream, in the report of which, we have to note.

1. Pharaohs repose, and therein his second dream, And he slept, and dreamed the second time. — Cald. the same. — Sept. only, he dreamed. It seemeth the man was willing to sleep away the first, but then God doubleth his trouble by another dream.

2. The second dream itself of ears of corn, twofold.

1. Of good, And behold, &c. Where.

• 1. The kind of creatures, ears of corn, Sept. Cald. same.
• 2. The number, seven, as the former.
• 3. The quality of them, fat, and good. — Choice, and good.
• 4. The subject bearing them, one stem, or stalk. Ver. 5.

2. Of bad, whereof we have here related.

• 1. The kind of creature, the same. And behold ears, &c.
• 2. The number, seven, as before in the good ears.
• 3. The quality of them, thin and blasted with the east-wind; that which is observed to be the blasting wind. 〈 in non-Latin alphabet 〉 . rusted. Cald.
• 4. The order of being, they sprung up after the good ears. Ver. 6.
• 5. The action of them, And the thin ears devoured, or swallowed up the seven fat, and full ears. These came from single stalks, and prevailed against all the rest; one thin ear devours seven full ones.
• 6. The issue of this also, And Pharaoh awaked, and behold it was a dream, Sept. and Cald. same. It was a dream with a witness, by a note of demonstration held out; Behold the dream! Ver. 7.

It teacheth us.
• D. 1. Some years of days may God keep his dearest Saints under causeless imprisonment, and affliction.
• D. 2. Yeares and days are determined of God for ending the sufferings of his servants.
• D. 3. At the term appointed God stirreth up the means for their deliverance.
• D. 4. God will disturb the sleep of Princes to bring about deliverance for his servants.
• D. 5. Divine dreams may be given of God to wicked men for the benefit of his servants. Ver 2.
• D. 6. Second causes may be presented in dreams, successful, or hurtful. So the river.
• D. 7. Where single impulses move not effectually men's spirits, God doubles them. So the dream.
• D. 8. Cattle and corn hath God variously shapen in dreams to note various effects of his providence.
• D. 9. It is a prodigious discovery of evil, for cattle to eat cattle, and corn, corn.
• D. 10. Dreams of God's sending are dreams with a witness, and seriously to be weighed. V. 2. to 7.

2. The next thing occasioning the deliverance of Joseph, is the impr • ssion, which came by these dreams upon Pharaohs spirit, which is thus expressed, And it was in the morning, that his spirit was shaken, smitten, or amazed, and he sent and called for all the Magicians of Egypt, and and all the wise men thereof, and Pharaoh told to them his dream. — Spirit troubled, &c. all the interpreters, &c. 〈 in non-Latin alphabet 〉 , Sept. all the masters. Cald.

1. His passion is here declared, he was smitten with sad apprehensions about these dreams. He could have no rest, for God troubled him.

2. His disquisition, and calling about for an interpreter, all the Magicians, Astrologers, & Wizards of Egypt in whom he superstitiously confided.

3. The next thing occasioning this good event to Joseph is the dissatisfaction, that he received from all those pretended interpreters; niether they, nor the Devil by them, could show Pharaoh the meaning of his dream, And there was no interpreter of them to Pharaoh. — Or none interpreting, &c. Sept. and Cald. same.

The troubles of Pharaohs spirit are not eased, therefore he must seek further. Ver. 8.

Learn hence.
• D. 1. God not only sends dreams, but hammer's, or strike's the spirits of Kings with them to amazement.
• D. 2. Insuch troubles wicked spirits make use of the Devils instruments for their satisfaction.
• D. 3. Neither Satan, nor his instruments can resolve God's riddles, or interpret his dreams, Ver. 8.

4. The last thing concurring to the occasion of Joseph's deliverance is the chief butlers mention of him to Pharaoh, wherein note,

1. His recognition of his fault in not minding Joseph as he ought, And, or then the chief of the butlers spake unto Pharaoh, saying, I do remember my sin this day. Sept. and Cald. same. In this passage note.

1. The order, after no Magicians could satisfy Pharaoh.

2. The effect upon the butler, his memory is rubbed up to consider former events.

3. The matter remembered, his sin, or fault, viz. against Pharaoh, rather then Joseph, Ver. 9.

2. His declaration of his fault and punishment.

1. The cause of punishment is touched, Pharaoh was wroth with his servants. Sept. and Cald. same. What his fault was he tells not, but that it was such as provokes Pharaohs anger, and this causes the following punishment.

2. The penalty itself, And committed me into ward in the house of the chief of the slaughter-men (Provost Marshal, or Captain of the guard) me and the chief of the bakers. So he seem's to acknowledge his suffering just, together with his fellow prisoners, Ver. 10.

3. His relation about his dream, And we dreamed a dream in one night, I and he we dreamed each man according to the interpretation of his dream. Cald. — Each according to his dream we saw. Sept. This he suits to the present case of Pharaoh who was now troubled about a dream. As to the particulars, they were declared in the former Chapter; but here he thinks it enough to make a general mention of them. Ver. 11.

4. His report about the interpretation, wherein,

1. He declares the interpreter.

1. And there a youngman was with us, So he sets him out by his age; so he called him being in his thirtieth year.

2. By his nation, an Hebrew: One contemptible enough to the Egyptians.

3. By his relation and condition, A servant to the Provost-marshall, and a prisoner. All this tended not much to his advance.

2. He showeth their address to him, And we declared to him, that is, told him our dreams.

3. He asserts his power to interpret, And he interpreted to us our dreams to each man according to his dream did he interpret. Cald. the same. — he conjectured, Sept. Thus he asserts the truth of Joseph. Ver. 12.

4. He tells Pharaoh the event, And it was as he interpreted to us, so it was; me he restored to my place, and him he hanged. — To my principality, Sept. — Ministry. Cald. Thus far by the report of the butler concerning Joseph, occasion was given to Pharaoh of knowing him and delivering him.

Quest. Why did not the butler mind him sooner, or before the magicians were consulted?

Answ. 1. Partly his unmindfullnes of Joseph, and unthankfulness to him was the cause. 2. Providence did overrule, that he should mention him in God's time unto the King. 3. God suffers the magicians to be consulted first to befool them, and glorify his own wisdom in his servant Joseph.

It Learneth us.
• D. 1. God hath his set time to make ungrateful men speak for his servants. Then.
• D. 2. When Satan, and his instruments cannot ease the minds of their worshippers, God appears to open his own mind to them.
• D. 3. The troubles of others may make some to mind their own faults. Ver. 9.
• D. 4. Malefactors may be forced sometimes to acknowledge the justice of their sufferings. Ver. 10.
• D. 5. Providence in dreams God maketh to be remembered, to his praise. Ver. 11.
• D. 6. God's Prophets though young and mean, and in a prison-condition, are made honorable by grace.
• D. 7. God giveth to his suffering Prophets to foretell, and open secrets (as God) to men. Ver. 12.
• D. 8. The truth of event doth justify God, and his Prophets, against, and above all sorcerers. Ver. 13.

2. The next general of the Chapter now follow's, which is the declaration of the cause of Joseph's liberty and preferment from verse 14. to 36. where several things concur under the highest providence to make up this cause.

1. Pharaohs mission for Joseph, and his access. Ver. 14.

2. Pharaohs treaty with him about his ability, in disclosing dreams, and his reply. Ver. 15.16.

3. Pharaohs declaration of his dream, and Josephs interpretation of the same. Ver. 17.32.

4. Josephs advice to Pharaoh upon the whole. Ver. 33.36.

To the first. In this we have more especially to note.

1. Pharaohs call, And Pharaoh sent and called Joseph. Septuagin. Cald. same, wherein.

1. The connection; which notes the order, and, or, then: that is upon the report of the Butler, now God's time was come, immediately Pharaohs spirit is moved too, when God's words came, or his power upon him. Ps. 105.19.20.

2. The action of Pharaoh, he sent messengers, and by them called him out of prison. The King sent and loosed him; the King God useth as to this, when God bids him, he sends, and calls for Joseph. This must be an overpowering work of God, for a King to communicate his secrets to a young man; an Hebrew, a servant, a prisoner, when his own Sages might seem more fit to consult withal: yet where God maketh impulse on spirits; they stick not at such objections.

2. The dispatch of Pharaohs messengers, And they made him run out of the dungeon. — They brought him out of the strong hold. Sep. — They hastened him out of the prison. Cald. Dan. 2.25. Providence speeds him out of trouble, when the time appointed was come, and that by such, who had imprisoned him, or at least had no regard of him in his dungeon condition.

3. Josephs access, wherein note.

1. His preparation, And he shaved himself and changed his garments. — And they shaved him, and changed his coat, Sept. — He was shaved, &c. Cald. Some say Potiphar did thus prepare him for the Kings presence, but it matters not by whom it was done. It is evident, that there was a prison garb, and habit, which Joseph kept whiles he was a prisoner; and now he casts off all, being called to liberty; various estates changed his visage and habit.

2, His address to the King, And he came into Pharaoh, Sept. and Cald. same. that is, he answered Pharaohs call, and presented himself unto him. Ver. 14.

Observe we.
• D. 1. God's time of deliverance to his being come, no delays shall restrain them.
• D. 2. Providence makes Kings his instruments to deliver his innocents, and call them out of prison.
• D. 3. No objections can hinder powers from calling out of dungeons those, whom God will deliver.
• D. 4. God can make his innocents run out of prison, who were wrongfully hailed in.
• D. 5. Change of conditions from prison to stand before Princes, requires change of visage, and habit.
• D. 6. Piety and decency consist well together. Religion mak'es none slovens.
• D. 7. It is meet for God's innocents, being called, to come out of prison, and stand before Kings. V. 14.

To the Second.

1. Pharaohs treaty with Joseph when now he was come, carrieth two things in it.

1. His own case declared, which was now troubled, upon two accounts.

1. Upon what he suffered in a dream, And Pharaoh said unto Joseph I have dreamed a dream. — Cald the same. — I have seen a dream. Sept. His meaning is, that by what appeared to him in his sleep he was much disquieted.

2. Upon want of an interpreter, And there is none interpreting it. — Cald. the same. — None conjecturing it, Sept. that is, among his magicians and wizards.

2. The report which Pharaoh had heard of him, And I have heard of thee, saying, thou wilt hear a dream to interpret it. — I have heard some say of thee, that hearing dreams, thou dost conjecture them, Septuag. — That thou hearest, and dost interpret. This report he had from the butler, therefore he so bespeaketh Joseph that he would hear, and give him the meaning of his dream. Ver. 15.

2. Joseph's reply upon this first motion of Pharaoh about the cause of his sending for him.

1. By way of selfedenyal, And Joseph answered Pharaoh, saying, it is without me, or not in me, besides me, to do such a thing. — Without God salvation shall not be answeard to Pharaoh, Sept. — Not from my wisdom. Cald. Herein he showeth his humility not to arrogate such power to himself. So Daniel also. Dan. 2.

2. By way of glorifying God, God shall answer the peace of Pharaoh. — From the face of the Lord peace shall be answered to Pharaoh, Cald.

1. He ascribes to God this power.

2. He prophesieth peace, or,

3. He prayeth or wisheth so the success of the dream to Pharaoh. Ver. 16.

Learn hence.
• D. 1. Secret impressions from God without interpretations trouble the spirits of Kings.
• D. 2. Kings in troubles are content to seek ease from God's prisoners, only under notion of Magicians.
• D. 3. God makes the fame of his own wisdom given to his Prophets, render them desirable. Ver. 15.
• D. 4. God's true Prophets deny themselves in the greatest gifts, which he bestoweth on them.
• D. 5. All glory of revealing secrets is to be given to God.
• D. 6. God may speak peace to men and powers of the world, even when he troubleth them. Ver. 16.

To the third. In this portion we have two generals.

1. Pharaohs declaration of the dreams which he had: In which report for matter there is no change, but for explication some things are added, as.

1. In description of the lean kine, is added, Such as I never saw in the Land of Egypt for badness. — I have not seen as those. — Not worse. Sept. Ver. 19.

2. In reporting their devouring, And they came not into their inward parts, — And it was not known that they were come into their inward parts, and their fight was evil as at the beginning. — Into their bellies, and they were not manifest, that they went into their bellies. Sept. and Cald. same. Other differences there are none; only he tells Joseph with all, that the Magicians could not interpret. Ver. 24.

2. Josephs interpretation, wherein we may note,

1. His assertion about these dreams twofold,

1. That both were one, that is, sent to signify one and the same thing: otherwise the dreams were two.

2. That they portended some future providence of God. viz. That God by these shown to Pharaoh what he was doing or about to do.

2. His interpretation, wherein he makes known.

1. The number expressed in all, seven, to note seven years, in the several places.

2. The quality, the good kine and ears, note years of plenty; the bad kine, & ears, years of famine.

3. The event from above noted by these, as he mentioned before, that God was now bringing plenty, and famine, Ver. 28.

4. The order of this providence observable.

1. In the years of plenty immemediatly given by God after the dream declared, Ver. 29.

2. In the years of famine immediately arising after those forenamed, whereof he relates.

1. The event, famine seven years.

2. The effect of it, all plenty forgotten: and a full consumption of the land, Ver. 30.

3. The extremity of it, The plenty shall not be known &c. for it shall be very grievous, or heavy, Ver. 31.

5. The certainty and speed from the doubling of the dream, as the reasons of a double impression of this matter on Pharaohs spirit, Ver. 32.

• 1. The thing is established.
• 2. God will shortly bring it to pass.

Quest. 1. What kind of dreams were these?

Answ. Surely divine, for by these ways in those times God made known his will to men; of this naturalists were ignorant; and therefore deny God's power in sending dreams.

Quest. 2. Why were these given to a Pagan; not to Jacob?

Answ. 1. It was for earthly good. 2. It was to one who had power to free Joseph. 3. It was to him not for his own, but God's Churches sake, that this was sent him. 4. God's purpose was to bring Jacob to Egypt, and fulfil his prophesies there.

Quest. 3. Why was not the dream sooner?

Answer. Now God made all concurrent providences to meet together, to free Joseph, to bring his Church into Egypt: now God was resolved to give the plenty, and after that, famine; so that now was to be the time suitable to all.

Quest. 4. Is there any trust to be given to dreams at this time?

Answer. 1. Natural dreams may discover some natural event in the body, as in sick men. 2. As to divine, none are to be expected, neither doth God speak that way now, having spoken all his mind to salvation by his own son.

Quest. 5. Why is the dream repeated three times by Moses, Pharaoh, and Joseph?

Answer. 1. Rationally Moses as the historian speaks it, Pharaoh as the subject, Joseph as the interpreter. 2. All mention it for greater evidence of God's work.

And teach us.
• D. 1. God may make Pharaoh dream for the sake of Jacob and Joseph.
• D. 2. God causeth the wicked to feel Dreams, and declare them, but his Saints to understand them.
• D. 3. God maketh the wicked confess that none of their wise ones can help them to understand them. Ver. 17.24.
• D. 4. True Phrophets labor to bring such as consult them unto God. So Joseph.
• D. 5. One and the same truth God is pleased to show several ways. Dreams were one.
• D. 6. God usually foretelleth his providences of good and evil to make men fear him.
• D. 7. Plenty and famine are both the issues of God's providence.
• D. 8. Yeares are numbered both of good and evil unto men.
• D. 9. Providence sends good unto creatures before evil, that they might prevent evil.
• D. 10. Famine is cruel, and insatiable, where God giveth it commission.
• D. 11. Events doubly revealed are certainly prepared of God, and established.
• D. 12. Repeating God's revelations sometimes teacheth a speedy execution. Ver. 25.32.

4. The last thing concurring as the cause of Joseph's enlargement, and advancement is the counsel, which upon the interpretation of the dreams he giveth unto Pharaoh, which followeth. Ver. 33.36. Herein he adviseth him about three main matters.

1. About such instruments, whom Pharaoh might use to serve him for preventing the universal evil, which God had foretold him was shortly coming, & these were of two sorts.

1. Chief, as head to order affairs, And now let Pharaoh provide a man discreet and wise, & set him over the land of Egypt. — Cald. the same. — Now therefore consider thou of a man wise, and understanding, &c. 〈 in non-Latin alphabet 〉 . Sept.

1. The object of advice to whom it was given, is Pharaoh King of Egypt, whose right it was to do it.

2. The advice it self, first to see, consider, and provide, then to constitute and authorize one man of special understanding to know matters trusted to him, about preserving food, and of special wisdom, to cast about under God, to bring to pass his gracious purpose for supplying wants in straits; such a one let Pharaoh make chief over all the land of Egypt to give orders, and direct. Ver. 33.

2. Subordinate, as ministers to execute orders, and instructions given unto them about so great affairs, as the preserving of the lives of nations, Let Pharaoh do this, & let him appoint overseers over the land. — Cald. the same. — 〈 in non-Latin alphabet 〉 , Sept. These were as needful to the former as hands and feet to the head, who might expedite the counsels, which the wise, and prudent governor should give unto them, and follow his instructions: so he adviseth for instruments.

2. He adviseth about the work, which these were to do, and this was about preserving corn. Herein note.

1. He stares the measure, And fifth the land of Egypt, in the seven years of plenty. — All the fruits of the land, &c. Sept. — And fortify the land, &c. Cald. Herein he giveth solid advice, when there would be such over-abundance, to take the fifth part of every years increase, in all the seven plenteous years, as a due portion for future provision.

Quest. Was not this advice to raise an unjust tax upon the people?

Answ. No. 1. It was upon special revelation from God. 2. It was easy to be spared in such abundance. 3. It was provided to the people's good for preserving life in famine; just, and good therefore it was. Ver. 34.4. It is conceived that the King bought it up, for Joseph sold it.

2. He adviseth to make granaries, And let them gather all food of those good years that come, and let them lay up corn under the hand of Pharaoh, and let them keep food in the cities, Sept. same. — Under the power of Pharaohs overseers, &c, Cald.

1. He adviseth for gathering corn, and that for money, not by violence.

2. He advised the laying of it up under the Kings hand or power.

3. He directs that in the cities scattered through the land respectively granaries should be provided, and places to keep corn, and that in sheaf, as is conceived to be most fit, for preserving the grain, and keeping straw also for cattle. The idle conceits of some Jews about the way of Josephs preserving corn are not worth the naming. Ver. 35.

3. He adviseth about the end, which was the safety of the Republic, And the food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt, that the land be not cut off by the famine. — The land shall not be worn out, &c. Sept. — The people of the land shall not be consumed. Cald. The end aimed at is twofold.

1. To make plenty in want.

2. To preserve people from perishing; that the famine might not cut off poor creatures from the land of the living: for of itself it is a cutting, and destroying evil. In all this it is observable between the oracles of God, and the delusions of Devils a vast difference: sometimes perhaps magicians may hit upon the evil; but they can give no counsel to prevent: God so permits it; but God showeth the way of his salvation. Ver. 36.

And Learneth us.
• D. 1. God's predictions carry counsels with them to the salvation of those that receive them.
• D. 2. Instruments doth God use to serve providence in saving whom he pleaseth. Ver. 32.33.
• D. 3. Wisdom and prudence must qualify to cooperate with God in such a work.
• D. 4. God's wisdom points out portion, time, and place to save whom he designeth.
• D. 5. Plenty foregoing teacheth to provide for famine following it.
• D. 6. Providence for food under hand for their people is the charge of Kings Ver. 34.
• D. 7. Store in plenty reserved is the preventing cure of famine. Ver. 35.
• D. 8. Famine is a cutting evil unto nations, where it comes.
• D. 9. God's Prophets in foretelling dearth, desire to save those threatened from famine. Ver. 36.

3. The next general of the Chapter hath the history of Josephs liberty and preferment. Ver. 37.45. Where we have to observe serve these particulars.

1. The resentment of Josephs interpretation, &c. Ver. 37.

2. Pharaohs proposition thereupon to his servants. Ver. 38.

3. Pharaohs preferring Joseph, whereof we have.

• 1. The reason rendered. Ver. 39.
• 2. The preferment bestowed, whereof is related.
  • 1. The place of honor. V. 40.41.
  • 2. The ceremonies of inauguration. Ver, 42.43.
  • 3. The confirmation of his power. Ver. 44.
    • 1. By asserting his power again.
    • 2. By changing his name, or naturalizing him.
    • 3. By giving him a wife, or marrying him. Ver. 45.

1. The resentment is thus expressed, And the word or thing was good in the eyes of Pharaoh, and in the eyes of all his servants. — And the words were pleasing, &c. Sept. and Cald. Wherein observe.

1. The matter of this resentment, is the word, both of interpretation, and counsel, which Joseph gave.

2. The resentment itself, it was good, it pleased, which carrieth in it their assent, consent, liking of it, together with their subscription to it.

3. The subjects of this complacency, Pharaoh, and his servants, whose hearts doubtless God bowed to receive Josephs word, as he inspired him to reveal this secret to them, God softens this Pharaoh, though he hardens another. Ver. 37.

2. The proposition, which Pharaoh made to his servants hereupon is this, And Pharaoh said unto his servants, shall we find such a one as this man, who hath the spirit of God in him? — Sept. the same. — In whom the spirit of Prophesy from God is. Calde. This proposal being in hand, it is conceived by some, that Joseph was commanded to withdraw, and after determination by council, called in again. The proposal by way of expostulation affirmative, carrieth a negative, we cannot find any such in Egypt. Which being expressed by Pharaoh, his servants were of the same mind; that not a man like Joseph could be found. None is like him who hath the Spirit of God, but this man hath the Spirit of God, therefore none like him. The Spirit of God in this place, is not meant the Spirit of holiness, for Pharaoh was not moved with that, nor his servants; neither indeed is every holy man fit for such employment: but by the Spirit of God here, he meaneth the Spirit of wisdom, and revelation, and prophesy, and providence, which can tell how to prevent evils foretold; such a Spirit only was desirable by Pharaoh: he calleth it the Spirit of God by a Metonymy of the cause for the effect, the Spirit of God for the Spirit of wisdom which God giveth. In all

1. It was concluded, that not such a man there was in Egypt fit for this work as Joseph.

2. The reason suggested, because he alone there had that Spirit of God.

It is wonderful that none objected against a poor Hebrew, and a prisoner, to stop the Kings thoughts; that no Magicians gainsaid it as sometimes they did to Moses; that Potiphar should not now require justice against his prisoner. But not a word: God cleared his innocence and glorified his grace in him, and now nothing can hinder God's purpose; all agree, that there is not a man like him, therefore he must be the man. Ver. 38.

Which teacheth us.
• D. 1. God's word is good to men, when God by it work's good unto them.
• D. 2. The vilest hearts approve God's revelation, when he overpowereth them.
• D. 3. Carnal reason shall not object, where God will have his word prevail. Ver. 37.
• D. 4. The Spirit of wisdom, and revelation from God make's souls honorable with men.
• D. 5. Infidels will prefer the Spirit of God before Satan's, when it speaks good to them.
• D. 6. God's Saints are not only justified against accusers, but glorified among enemies at his pleasure. Ver. 38.

3. The next particular, is Pharaohs actual deliverance, and preferment of him; in which work note.

I. The reason moving Pharaoh to do this, rendered now by himself, And Pharaoh said, after that God (or) forasmuch as God hath made thee to know all this, there is none understanding, and wise as thou. — Cald. the same. — There is not a man wiser, &c. Sept. here note.

1. Pharaoh bespeaks Joseph, as it is conceived, after he was called in again before Pharaoh and his servants.

2. He glorifieth God, ascribing it to him, that he had made Joseph to understand these secrets.

3. He acknowledgeth Joseph by the gift of God to have transcended all Egypt; not a man there was to be compared with him; none discreet and wise, as thou. All this God forceth him to.

2. Pharaohs act of investiture, or installment of Joseph, Thou shalt be over my house and at thy mouth shall all my people kiss, only in the throne, I will be great before thee. — My people shall obey thee. Sept. — At thy word all my people shall be governed; only in the kingly throne I will be more honorable then thou. Cald. Ver. 40. And Pharaoh said unto Joseph, see, I have given thee to be over all the Land of Egypt. — Behold I set thee this day over all the Land of Egypt. Sept. — Cald the same. In all this observe

1. The place of advance is twofold as expressed.

1. To be over his house, that is, as steward to order affairs for preventing famine therein. Ps. 105.21.

2. To be over his kingdom, which he expresseth.

1. With a large donation, All my people shall kiss at thy mouth; Which is the usual signification of the word: some read, My people shall be armed at thy command. A word from this root signifieth arms. Others read, My people shall be fed at thy mouth, That is, at thy word and command; which is proper to the case, and Josephs charge, but cannot be the meaning of the word, unless by a trope. The Seaventy read, My people shall obey, &c. Which is likewise signified by kissing. Ps. 2.12. Surely Josephs mouth is his command, metonymically as the mouth of the Lord, &c. And this kissing was to note homage, and subjection of all Pharaohs people to Josephs charge, and command in his place.

2. With a limitation, Only in the throne I will be great above thee. In short he maketh him Vice-roy; and excepts only his own supremacy from him. Ver. 4.

3. With a reduplication of his grant, And Pharaoh said again to Joseph, see, &c. that no obscurity might be in his former grant, he doubleth it, See, what I do, I give, or set, or constitute thee this day, over all the Land of Egypt. So the Royal edict is passed as to Joseph's principality. Ver. 41.

Learn thence.
• D. 1. Kings hearts are bowed by God to speak kindly to his Prisoners.
• D. 2. Paganish powers are made to acknowledge God's wisdom in showing them secrets.
• D. 3. Enemies to God, and Saints are forced sometimes to acknowledge, that the poorest Saints are the best of men.
• D. 4. God's wisdom surpasseth all creatures, enemies themselves being judges, Ver. 3 9.
• D. 5. Stateliest Kings may be persuaded to put houses, and all into the hands of God's Saints to save them.
• D. 6. Worldly wise and sage counsellors may be persuaded to subject theirs to poor saints for their safety.
• D. 7. A despicable prisoner for God may be made Lord by him over all oppressors.
• D. 8. Limited is the power given unto Saints for good, so God orders Pharaoh, Ver. 40.
• D. 9. Where God hath set it, men must confirm works of favor unto his Servants. 'tWas so with Joseph and Daniel.
• D. 10. Large dominion doth God order and men bestow upon his Servants, appointed for large salvation, Ver. 41.

2. The next thing observable in this preferment of Joseph, is the ceremonies used for his investiture, or installing, which were these.

1. The putting on of a Ring, And Pharaoh moved his Ring off from his own hand, and gave it, or put it on the hand of Joseph: Cald the same. — Taking off, &c. put it on. Sept. This did note obsignatory power, which Pharaoh translated to him by his power, to bind, and to absolve, and to confirm his commands.

2. The arraying of him, And made him put on vestures of silk, or fine linen. A robe of bysse, or fine linen. Septuagint. and Cald. Such was brought from India to Egypt, as some say, or a fine sort of silk made in Egypt, as others; doubtless it was the garb of Nobles: So he takes him from his prison-state, and sets him among Princes.

3. The bestowing a noble ensign of honor upon him, And put a chain of gold about his neck. Sept. and Cald. same. — This hath been used as an insigne honoris, both for military and civil dignities, and (as we may see) of long use, to distinguish, as a note of honor, powers from such as are inferior. Ver. 42.

4. The manifesting of him to the people, And he made him to ride in the second Chariot, which he had, Cald. the same. 〈 in non-Latin alphabet 〉 . This also noteth his second place in the Kingdom, and Government of the same, it was the chariot that did second the man, that is, show him to be second.

5. The acclamation by the Herald, And they cried before him Abrech. — The Cryer cried before him. Sept. — And he made them cry before him, This is the Father of the King. Cald. No difficulty here, but about the word ( 〈 in non-Latin alphabet 〉 ) which some make a Hebrew. A tender Father. Orhers a Syriac, A Father King, or of the King; others note it from a word which signifieth to bow the knee. So ours yield to it. If the word be Egyptian it is hard to guess at the sense; but this is sure, that it was a blazoning of his honor, and to make known his place, unto which Pharaoh had now advanced him.

6. The close of all these ceremonies. And he set him over all the Land of Egypt Sept. and Cald. same. Some read, For he had set him; It may, I suppose, as the close of all, be rendered, Thus he gave him or set him over all the Land of Egypt. Ver. 43.

Thus the ceremony was finished.

Quest. Were these lawfully done, or accepted by Joseph?

Answ. 1. Such things in their own natures are not evil. 2. Nothing in this matter was acted but under the ordering and approbation of God. 3. Such external rites used without superstition, and vain ends may be innocent now, God makes use of them in setting forth his Kingdom.

Learn from it.
• D. 1. Honors from Pagans under Providence may be accepted by the Saints. So Joseph received them.
• D. 2. Ceremonies abstracted from superstition may be used in conferring honor on God's Servants.
• D. 3. Difference of habit is lawful between Powers and Inferiors.
• D. 4. Honorable ensigns may be given & worn by honorable persons, Ver. 42.
• D. 5. God can advance his poor prisoners to be second to Kings.
• D. 6. Under God's command Princes, and their People are made to honor his Saints.
• D. 7. God may order his to be exalted by Paganish Edicts and Ceremonies, Ver. 43.

3. The confirmation of all this followeth.

1. By new asserting his dignity bestowed, And Pharaoh said unto Joseph, I Pharaoh, and without thee shall not a man lift up his hand or his foot in all the Land of Egypt. — His hand only. Septua. — And without thy word shall not a man lift up his hand to hold weapons, nor his foot to ride upon an horse, &c. Cald.

I. The ground of confirmation. Pharaohs own power, I am Pharaoh, and if I be Pharaoh, so it shall be with thee: Some note it a form of swearing. As I am Pharaoh.

2. The confirmation of his state by this, Not a man shall lift up hand or foot; a phrase used to a moral sense, not natural, that is, none shall do any acts of power, but under thy conduct, and command. — The Calde paraphrase is good to this. Ver. 44.

II. By changing his name, And Pharaoh called Josephs name Zaphnath-paaneah, 〈 in non-Latin alphabet 〉 . Septuagint. A man to whom secrets are revealed, &c, Cald. fruitless are contentions about this and other names, because they are mostly unknown, and expositions can be but conjectural.

1. The imposer is Pharaoh, he that had power to honor him in his Kingdom.

2. The name imposed is Egyptian, fit to confirm him in that state and as it were naturalize him.

3. The reason of it, confirmation of his honor by names or titles, as hath been, and is accustomed with men.

III. By giving him a wife, And he gave unto him, Asinath daughter of Potipherah Priest, or Prince of On to wife, — Of Heliopolis. Sept. — Raba Deon; — Prince of On. Gal. Herein is another pledge vouchsafed Joseph for settling him in his dignity, & that was by making him of Princely alliance.

1. He that giveth in marriage is Pharaoh, not by overruling force, but by Royal dignation dealing between both parties.

2. The party given is a Princes daughter, some read Priest. — 〈 in non-Latin alphabet 〉 signifieth both, but it is most probably here used for Prince. This was not Potiphar his Master, for it is another name, and another place and dignity, which he had. Her name, her parentage, and her dignity are here noted, It is questioned.

Quest. Was this marriage lawful?

Answ. 1. It was by God's ordering. 2. He is supposed to proselyte her. 3. Hereby the Church is increased.

4. By Josephs possession of his new place, and dignity, And Joseph went out over the Land of Egypt, — Deficient in the Septuagint. — Went out ruling through all the Land of Egypt. Cald. In these observe.

1. The connection and order; And, then, or thus, that is, with his new honors, new name, and in his new condition, after all these conferred.

2. The possession noted, He went forth over the Land of Egypt, that is, set over it; not that he presently made such a progress, but went out as Ruler; so the Calde well.

Learn thence.
• D. 1. Where God casts honor upon his Saints, man must confirm it.
• D. 2. Upon God's impulse, Kings lay their Crowns to stake for doing his pleasure unto his.
• D. 3. God's overruling men makes them submit hand and foot to his holiness, that is, all power. V. 44.
• D. 4. Worldly Kings may bestow names, as well as places upon Saints, and they receive them, as to civil ends.
• D. 5. God ordereth his dearest servants in marrying out of their own line with strangers.
• D. 6. Princely alliance doth God allow, and men may give to saints, and they receive it under his hand.
• D. 7. Priests as well as Princes were among strange nations.
• D. 8. When God call's, and man invests with power, well may saints accept; and exercise their rule. Ver. 45.

4. The last general of the Chapter followeth, which is the history of Josephs administration in his place, and that is visible in two points of time.

• 1. In the years of plenty. V. 46.52.
• 2. In the years of famine. V. 53.57.

In the former we have these particulars to observe.

• 1. Josephs survey of Egypt. Ver. 46.
• 2. God's performance of promise. Ver. 47.
• 3. Josephs providence under God. Ver. 48.49.
• 4. Josephs progeny in this time. Ver. 50.51.52.

To the first, herein we have recorded these things.

1. Josephs age, And Joseph was a son of thirty years; when he stood before Pharaoh King of Egypt. Sept. and Cald. same.

Quest. Why are years named?

Answ. 1. For help of sacred history in other things. 2. To set out time of life, and affliction. 3. To note God's marvelous providence to exalt one of such years to such a place, and make the aged submit.

2. Josephs power, And Joseph went out from before Pharaoh, — Sept. and Cald. same▪ that is, with power, commission and authority from him.

3. Josephs execution of his commission, And he passed through all the Land of Egypt. Sept same. — Passed through as Lord, &c. Cald. In order to the precedent this must needs note his motion for execution of his commission, he passed through, ordering affairs, and preparing storehouses in all the parts and cities. V. 46.

Learn we.
• D. 1. young sufferers for God, are sometimes timely exalted by him.
• D. 2. Grace makes young years fit to guide and rule the aged.
• D. 3. Men commission such to office, whom grace hath designed thereunto.
• D. 4. Grace sets souls to execute to the uttermost the work unto which it calleth them. Ver. 46.

To the second, God makes good his promise, and Joseph is so far proved a true Prophet, in the interpretation of that part of the dream of seven fat kine, and seven full years upon one stalk; for now it is said, And the earth yielded in the seven years of plenty to handfulls. —Or made, Sept. — The inhabitants of the Land gathered corn into their barns. Cald. In this passage.

1. The subordinate cause, The Land made, That is, being commanded by God who made it soft.

2. The season noted, Seaven years of plenty promised; Now that term so appointed by God, all inferior causes work together.

3. The effect and issue, Handfulls, in great abundance, suitable to seven ears on a stalk. Ver. 47.

Learn thence.
• D. 1. God having promised, the earth hath power to bring forth, or make increase.
• D. 2. Number and measure of mercies are according to God's word: what he calls plenty, is so.
• D. 3. God's command causeth handfulls to spring up at his pleasure. Ver. 47.

To the third: This declareth Josephs providence under God according to the counsel, which he gave for laying up in the years of plenty: Herein note.

1. The work of his providence, And he gathered up: This is twice expressed. Sept. and Cald. same. The work as to him was to give order and command that this gathering of food now in the years of plenty should be done according to former direction; this he is careful to do or see done according to the rule, which God shown him of the fifth part.

2. The duration, The food of the seven years, which were in the land of Egypt, that is, of the seven years of plenty. — Cald. the same. — 〈 in non-Latin alphabet 〉 , &c. Wherein was plenty, Sept. These were signified by the seven fat kine, and seven full ears. The work thereunto applied notes.

1. That it was done within this time.

2. That he continued gathering to the end of this term: sense perphaps would have persuaded, why do you labor so the last year, when so much was laid up before, yet he knew, the seven years following would soon make an end of all, and not one jot of that measure, which God suggested to him, could be spared; faith made him work to the last.

3, The order, and disposition of this work as to place.

1. Generally noted, And he gave, or put food in the cities, Sept. and Cald. same. — Those were the safest places for garners to be in for preservation of food.

2. Specially, The food of the field, which was about every city put he in the midst of it, Sept. and Cald. same. — Prudence here teacheth him so to dispose it for the convenience of the inhabitants, that they might not be forced to go far for food; this order he kept in his work wisely. Ver. 48.

4. The measure of Josephs work, And Joseph gathered corn, as the sand of the sea, very much until he left numbering. — For there was not a number of it. — Sept. and Cald. same. Herein God showeth Joseph to do his work thoroughly, where.

1. The work is repeated, he gathered.

2. The measure added, Corn as the sand until he ceased to number.

3. The reason of his cessation, there was no number, that is, it went beyond their arithmetic to compass it.

Learn hence.
• D. 1. God giving plenty, rulers are taught to gather it for public sustentation, not cast it away.
• D. 2. Wise hearts upon God's intimation, will gather fruit as long as God giveth it.
• D. 3. Prudence guideth rulers to lay up public store, in safe and convenient places. Ver. 48.
• D. 4. Wisdom from God teacheth men to provide abundantly against the devouring of famine.
• D. 5. Providence may, and doth out-reach men's capacities in number of mercies.
• D. 6. Faithfulness and diligence are required to gather up the overflowing mercies of God. Ver. 49.

To the fourth thing observed, Joseph's progeny, which God gave him after all this, whereabout note.

1. The kind and number of his seed, And to Joseph were borne two sons. Sept. and and Cald. same, note here.

1. Their sex or kind, they were sons, such as God meant to make special pillars in his Church.

2. Their number, they were two, set for two tribes.

2. The time of it, Before there came a year of the famine. Cald. the same. — Before the Seaven years of famine came. Sept. It was doubtless in those years of plenty, before the famine entered.

3. The mother noted, Whom Asenath the daughter of the Priest of On bare unto him. This was the wife, which Pharaoh gave him, and by her God giveth him seed. Ver. 50.

4. The naming of these sons, and that twofold.

1. Of the first borne, where we have,

1. The name imposed, And Joseph called the name of the first born Manasseh. Sept. and Cald. same. The name signifieth forgetting.

2. The reason of the name, For God hath made me forget all my toile, and all my fathers house, Cald. the same. — All of my fathers house. Sept. By this imposition therefore of the name, Joseph makes a living monument of God's providence.

1. In ordering of his trouble.

2. In continuing it, which are supposed.

3. In removing all that evil, into which his brethren of his fathers house had sold him. The refreshings vouchsafed make me forget my former bitter pains; I will remember this mercy of God in this my first borne. Ver. 51.

2. Of the son next following, wherein we may note.

1. The imposition of the name, And the name of the second called he Ephraim. Sep, and Cald. same. This name signifieth fruitful, Multiplicationes duae, à 〈 in non-Latin alphabet 〉 ,

2. The reason of giving this name, for God hath made me grow, or increase in the land of my affliction. Wherein he maketh another monument to providence, which had not only made him to forget his sorrows, but increased him with offspring, riches and honors; all which be perpetuates to God's praise in the name of this child. Ver. 52.

Which teacheth us.
• D. 1. God can give his own not only royalty, but progeny also to comfort them among strangers.
• D. 2. Sexes and numbers of children are ordered by God as to increase his Church.
• D. 3. God may give children before famine, yet not to be destroyed.
• D. 4. God hath taken women from infidels to bear the seed of his Church. Ver. 50.
• D. 5. Good fathers have care to name their children for perpetuating God's providence.
• D. 6. God's making sorrows to be forgotten should be remembered by us and ours. Ver. 51.
• D. 7. Second birth unto God's Saints have moved them to second remembrances of God.
• D. 8. God can make poor saints abound with riches, and progeny in the place of their affliction.
• D. 9. Such fruitfulness is to be returned by us to perpetuate God's name. Ver. 52.

To the second part of this last general, which is Josephs administration in the years of famine; the history whereof is given from this 53 verse unto the 26 verse of the seven and fortieth chapter, wherein are reported.

1. His initial government. V. 53. to the end of this Chapter.

2. His carriage towards his brethren, &c.

3. His modelling the Land of Egypt for Pharaohs advantage. Ch. 47. V. 13.26.

4. His converse with his father and his fathers house until his death, from verse 27. To the end of the book. Chapters. 48.49.50.

1. His initial government upon the coming of the famine in Egypt, we have shortly pointed at in the latter part of this chapter, wherein.

• 1. The end of plenty, and the rise of famine are noted. V. 53.54.
• 2. The cry of the people hereupon made to Pharaoh.
• 3. Pharaohs dismission of them to Joseph. V. 55.
• 4. Josephs execution of his office. V. 56.
• 5. The access of other countries to Joseph. V. 57.

In the first are reported two events of providence.

1. The period which God put to the seven years of plenty promised, and represented in the seven fat kine, &c. And the seven years of plenty were ended, which was in the land of Egypt. Cald. the same — 〈 in non-Latin alphabet 〉 . Sept. referring to 〈 in non-Latin alphabet 〉 , years. In this is declared the truth of Joseph's interpretation of the disappearing of the full ears at such a time.

1. The term of connection is here to be considered, which immediately brings in the famine upon plenty, And, or then plenty was finished.

2. The matter connected, and that is, the end of Egypt's abundance.

• 1. The plenty is named.
• 2. The specification, by place, it was peculiar to Egypt.

3. The end is expressed, which was as to the ruin of it; no more came immediately after it. V. 53.

2. The entrance of famine, which declared the truth of Joseph's interpretation also, of the seven ill-favored kine, which devoured the fat; in which narration are.

1. The appearance of famine, And the seven years of famine begun to come. Sept. and Cald. same. — That is, now at the appointed time the earth denied its wonted increase; and now want, hunger, and destroying famine began to appear.

2. The rule of this providence, which was revelation by Joseph, As Joseph had said. Sept. and Cald. same. Here the Egyptians are convinced, that he was a true Prophet. All things came to pass according to his word.

3. The sad issue of this cessation, And the famine was in all lands, But this must here be meant of the Countries round about Egypt; for the hand of God was gone out against all, and that justly, who had abused plenty.

4. The exception of Egypt from the sad condition of other places; And in all the land of Egypt there was bread, This was a signal providence, which must be known to the nations round about, when themselves were in miserable want.

1. The seasonablenes of the comfort.

2. The sufficiency of it in such a time is here noted; It was not only in a part but in all the land of Egypt. Ver. 54.

Learn thence.
• D. 1. Providence puts an end to plenty at his will, however sensual men think not of it.
• D. 2. The fruitfullest land becometh barren, if God speak the word. even Egypt.
• D. 3. Periods of full conditions are observable by men; God's Spirit notes them. Ver. 54.
• D. 4. In the design of providence, wants succeed plenty at the heels.
• D. 5. Entrance of dearth, though grievous, yet may make but small impression on souls.
• D. 6. Not a word of God falleth to the ground, but as he saith, so it is.
• D. 7. Providence orders Lands for scarcity as well as plenty.
• D. 8. God can give bread to Egypt, when he denieth it to other nations for his own ends. Ver. 54.

2. The cry of the people cometh next, And all the land of Egypt was famished, or hungry, and the poople cried to Pharaoh for bread. Sept. and Cald. same. — Where we have to note.

1. The prevalency of famine in Egypt, it was now groaning generally under hunger which is conceived to be towards the second year, they were hungry, and hunger pinched them.

2. The effect of this, it made the people go and cry to Pharaoh, wherein we may see.

1. Providence overruling, that the people did not break the granaries, and take food.

2. Their pain, that makes them cry for themselves and children, as being ready to perish.

3. Their refuge, they go to their King, as a father, for bread. Such should they be.

3. Pharaohs designation of them, he turns them over to Joseph, And Pharaoh said to all the Egyptians, go to Joseph, what he saith unto you do. Sept. and Cald. same. Herein note.

1. Pharaohs amandation, he turns them from himself to his steward, not in regardlesnes of them, but in respect, to satisfy their wants.

2. His direction to them.

1. Go to Joseph.

2. What he saith, do. It may be the storehouses were not yet opened, and therefore they came to the King; he according to his former commission sends them to be answered by Joseph, without whom he promised, none should move hand or foot, and chargeth them to be obedient to him.

Observe we.
• D. 1. Extremities are ordered by providence, where lesser evils move not a people.
• D. 2. Extreme wants make souls cry out for help unto their rulers. Help ô King. 2. Kings. 6.
• D. 3. Rulers should have in readiness means to answer the wants of their people.
• D. 4. Obedience to overseers is needful, when souls would have wants supplied. Ver. 55.

4. Joseph's administration or execution of his office followeth; in the description whereof note.

1. The universal spreading of the famine. And the famine was over all the face of the earth, Sept. and Cald. same. Herein is noted the occasion and ground of Joseph's administration; when the hand of God pressed every place, and now they were sensible of hunger, now he works.

2. Joseph's administration, And Joseph opened all, which (had) in them, that is the storehouses, And sold to the Egyptians, or brake. — All the garners, Sept. wherein was corn. Cald. Herein note.

1. Prudence and goodness in opening the storehouses, when there was need for the people.

2. Justice, in breaking out to every man their due portion, or allowing so much as to break their hunger, so Joseph is said to sell corn to them; such an act, carrieth a blessing on it. Proverbs. 11.26.

3. The growth of the famine in Egypt, And the famine waxed strong in the land of Egypt. Cald. the same. The Seaventy wants it. This adds to the cause of Joseph's circumspection in administering to the necessities of Egypt. The heavier the judgment, the greater his care; but so God made his word good, which was foretold by him. Ver. 56.

Learn hence.
• D. 1. Spreading judgments God makes to occasion the sweeter acts of providence.
• D. 2. In midst of pressing wants, it is seasonable to open ways of supply, which God giveth.
• D. 3. Proportionable breaking, or selling out to people in wants, is the duty of rulers.
• D. 4. In the midst of supplies God can make wants to get strength over poor creatures. Ver. 56.

5. The last thing in this Chapter setting forth Joseph's administration, is the access of other neighbouring countries, which had been careless of making provision for times of want, those now come to Egypt: & this prepares to the following history; for upon the same reason came his brethren to Egypt also to buy food. Herein note.

1. The access of other countries, And all the earth, or ever▪ land came to Joseph into Egypt; to break, as the word in one conjugation (Piel) signifieth: in Kal it noteth to buy. So the Septuagint, and Cald. to buy corn of Joseph. So providence ordered others to be in want.

2. The reason of their access, Because the famine prevailed in every land. Or was strong. So Septuagint and Cald. Here is asserted.

1. The sore stroke of God, which was great famine.

2. The extent of it, in every land round about Egypt, Canaan, Syria, Arabia, which were bordering. So God orders universal plagues to bring about his special purpose of grace.

Learn from it.
• D. 1. Providence orders some countries to depend on others for their sustenance.
• D. 2. Wants make nations stoop, and seek about for the support of life.
• D. 3. Grace can make poor captives become preservers of nations.
• D. 4. Sore plagues may be in order to make men inquire after, and prize abused mercies.
• D. 5. General judgments are sent to manifest God's special ends of grace to his. Ver. 57.

CHAP. XLII.

2. IN this chapter begins the history of Joseph's carriage in his government toward his brethren, and this generally observed is threefold.

• 1. In their first coming into Egypt. Chap. 42.
• 2. In their second advent for food▪ Chap. 43. Chap. 44.3.
• 3. In their return, being arrested. Chap. 44.4, &c. to Chap: 47.12.

In the first of these related in this Chapter 42. we have these generals.

• 1. The d • scent of Jacob's sons to Egypt. Ver. 1.5.
• 2. Their entertainment by Joseph there. Ver. 6.28
• 3. Their return to their father. Ver. 29.38.

1. About the descent of Jacob's sons we may note.

• 1. The occasion and cause of their going into Egypt. Ver. 1.2.
• 2. Their descent it self. Ver. 3.4.5.

In the former we have also to observe.

1. The occasion of their going thither, And Jacob saw, that there was corn in Egypt. — 〈 in non-Latin alphabet 〉 , Sept. — That corn was sold. Cald. Note.

1. The observer here, Jacob, the father of them.

2. The observation which he took, here it is given to his eye, he saw, afterward to his ear; If question be, how he could see it? Likely by the corn bought, and brought home by his neighbors, the Canaanites; or sight may be put for understanding, he understood and perceived this.

3. The matter of his observation, that while famine was in Canaan, there • as corn to be sold in Egypt. The word 〈 in non-Latin alphabet 〉 signifieth breaking, and sometimes buying and selling, and metonymically it notes that which is bought, and sold; and in this place it must needs be corn, which was that, which they wanted, and desired to buy. This observation of Jacob's, was the occasion of his sons going down to Egypt.

2. The cause of their descent, twofold.

1. In Jacob's motion made unto them, which is several ways.

1. By way of expostulatory reproof, And Jacob said to his sons, why look ye upon yourselves, or one upon another? — 〈 in non-Latin alphabet 〉 . Why dispond ye, or are ye idle, or slow, Sept. — Why neglect ye? Cald. Herein.

1. The party reprehending, a provident father.

2. The matter of reprehension, his sons negligence, dispondency, or idle gazing one upon another, without any solicitation to provide bread for themselves and families: they were as stupefied, looking upon one another, but doing nothing.

3. The reason of it implied, that other Canaanites had been seeking food in Egypt, and they sit still, means God had afforded, and they sought not after it, Ver. 1.

2. By way of declaration to them, And he said unto them, behold I have heard, that there is selling of corn in Egypt, — Cald. the same. — That there is corn in Egypt, Sept. Where note.

1. He that reproveth, showeth them how to mend, there is help in such a place.

2. He giveth them the benefit of his own ears, I your father have heard, and you may hear too by them that come from Egypt, that there is a market of corn there, and there you may buy as others do of them who sell.

3. By way of command, Go down thither, and buy corn for us from thence. — Cald. same. — A little food, Sept. Herein he commands.

1. Their motion, go ye down thither, as others.

2. Their work, buy us corn from thence.

2. The end of Jacob's motion to them, And we shall live and not die, Sept. and Cald. same. This end is set out.

1. Positively, to maintain life in our families.

2. Negatively, that we may not all be killed with famine. Acts. 7.11.12. Ver. 2.

Learn hence.
• D. 1. It beseemeth good fathers of families to observe time of wants, where and how to supply them.
• D. 2. Sight, and observation of supplies moveth on such to procure them.
• D. 3. Experience of fathers is needful to help, when young ones know not what to do.
• D. 4. One good father takes more care for ten sons, then ten sons for one father usually.
• D. 5. Grace maketh fathers of families reprove dispondencies, and faintings of any in times of want.
• D. 6. Reproof of negligences and dispondences is requisite from fathers to children. Ver. 1.
• D. 7. Directions must follow reproofs to have the failings of children mended.
• D. 8. It is but natural for one nation to supply another with food.
• D. 9. The land of promise is no ground to tempt God in time of famine, but to seek out for supply.
• D. 10. Fatherly authority may enjoin sons to go, and fetch food, where it may be had.
• D. 11. Just buying and selling is the way of God to preserve community in the world.
• D. 12. The preservation of life, and preventing of death in families must put fathers upon that care. V. 2.

2. Their descent now followeth; wherein occur.

1. The onset of them who were commanded to go. Ver. 3.

2. The exception of one, who went not. Ver. 4.

3. The arrival of them, who went to Egypt. Ver. 5.

To the first: we have herein to observe,

1. The parties set out by their relation, The brethren of Joseph, Sept. and Cald. same. — All of the same father, not of the same mother.

2. Their number, they were ten; all those who hated Joseph, and had an hand in selling him into Egypt: this number now was ordered of God to go to that place, whither they had sold their brother to be a slave.

3. Their attempt to their journey, they descended.

4. Their end — to buy corn from Egypt. Septuag. and Cald same. little did these think, that they were going to Egypt, to bow to Joseph, or accomplish the truth of his dreams; they aim at nothing but to get food, and that from the hand of strangers, not from their brother, whom they thought to be low enough, or out of the world: Their end was good to get food, but they are sent to do something else. Ver. 3.

Learn hence.
• D. 1. Children of the family do but their duty to go about their fathers commands for good.
• D. 2. Brethren persecuting Joseph go sometimes to bow to him, when they think not of it.
• D. 3. Need of corn, and food may provoke those to seek it from such, as they have hated.
• D. 4. To the same place God may send those to be afflicted who have afflicted others in the same. V. 3.

2. The exception which Jacob made in sending his sons.

1. The person excepted. But Benjamin, Josephs brother, Jacob sent not with his brethren. Sept. and Cald. same. Where note.

• 1. The Fathers tenderness to his Benjamin.
• 2. Josephs nearest relation are remembered, in the reserving him from going.

2. The reason added. For he said, least mischief befall him. — 〈 in non-Latin alphabet 〉 Sep.— death. Calde. deadly mischief is meant.

Quest. Why is Jacob more tender to this then the others?

Answ. 1. His age, he was but young. 2. His mother, it was Rachel's son, Josephs brother. 3. God's hand overruled in this first journey, that the ten who had dealt hardly with Joseph should go by themselves.

Learn from it.
• D. 1. In commands of Rulers, prudence guide's to make exceptions.
• D. 2. Providence make's use of Fathers affections to make reserve of any from dangerous undertakings.
• D. 3. Loss of one child may make Fathers fear mischief to another. Ver. 4.

3. The arrival of the ten sons of Jacob in Egypt followeth, verse 5 ^th , wherein are recorded.

1. Their advent, And the sons of Israel came to buy corn in the midst of them, who came. — To Egypt with them, who came. Sept. and Cald. the same.

1. The persons are noted, who were the sons of Jacob, even those ten spoken of before.

2. Their advent, they came, or were come into Egypt at this time.

3. Their end, it was to buy, the same word as before is used, that notes corn; the Seaventy is full, to buy wheat.

4. Their company, together with their neighbors, and other strangers, who came thither to buy food. The Church as well as others are put to straights, and therefore need, among others, to look out for maintaining life in the world.

2. The reason of this coming again repeated, For the famine was in the land of Canaan. Sept. and Cald. same. The land of promise to Jacob, yea and his own family therein, are not exempted from public judgments, which may press them as others to seek foor food.

Learn we.
• D. 1. Providence carrieth persons safely to the place where God purposeth to try or refresh them.
• D. 2. Israel's sons are put to hard travels for their lives, as well as others.
• D. 3. Bread or food will draw hungry souls unto pains to get it.
• D. 4. Church-separation from the world keeps not from civil society with them of the world.
• D. 5. The land of promise and Jacob's family may smart in public plagues.
• D. 6. It is meet for Israel's sons, as to bear God's hand, so to follow providence to ease it. Ver. 5.

2. The next head in the first general is the entertainment, which they find from Joseph at this first advent, set out from verse 6. to 28. Wherein note.

• 1. His pretended austerity to them. Ver. 6.17.
• 2. His capitulation with them. Ver. 18.19.20.
• 3. The impression of these dealings on them. Ver. 21.23.
• 4. Josephs natural affection, and care of them. Ver. 24.28.

In the first of these many particulars occur.

1. The occasion of Israel's sons appearing before him, which was his place and power of selling, And Joseph he was the ruler over the land, he it was, that sold corn to all the people of the land. — Sold: Sept. — Sold corn. Calde. Herein are noted.

1. Josephs dignity, he was Ruler, a word whence Sultan an Arabian word cometh, as some say, which was a title of chief Rulers in Egypt, and Babylon; such was Joseph.

2. Josephs duty or work in this place, which was to see the selling out of the corn, and spending of the store himself. These two necessitated their coming into his presence; for had public markets been elsewhere, probably they might have been provided without seeing him: But so God ordered it to fulfill other prophesies.

2. Their address and carriage in Josephs presence, And Joseph's brethren came and bowed down themselves unto him, faces to the ground. Sept. and Cald. same, here we have.

1. Their admittance.

2. Their obeisance. — See here the accomplishment of God's will, which men do, who were resolved never to do it. Here Joseph's sheaf stands upright, and his brethren's sheaves bow to it; which to prevent they sold him into Egypt and by selling him, brought the thing to pass, as is here now apparent.

Note hence.
• D. 1. Dignity and duty are well joined, when put out together for public good.
• D. 2. Providence makes Joseph great at that time when his brethren are low. So God sets up, and pluk's down as he pleaseth.
• D. 3. It is good when rulers look to their duties themselves, and not too much trust servants.
• D. 4. Such good and diligent rulers God honors before their brethren.
• D. 5. Men accomplish the decrees of God when they little think of it.
• D. 6. God's word must stand whatever men do to frustrate it. So it doth in this bowing. Ver. 6.

3. Josephs cognizance of his brethren, and carriage in general.

1. His demeanor in general, And Joseph saw his breth • en, and knew them. but he made himself strange, and spake with, or to them hard things. Sept. the same. — And he thought what to speak with them, or to them, and he spake hard things. Calde. Here providence offers Joseph a trial, to see what he would do with them, that had dealt so ill with him, and we shall see the issue; Herein note.

1. Josephs brethren are offered to his sight humbling themselves, and bowing before him.

2. They are taken into knowledge, He knew them, who they were, and their relations.

3. They are seemingly distasted by him.

1. He estranged himself from them, or demeaned himself as a stranger. It is the same word that is used before to signify his knowledge of them, but in another conjugation, and imports, that after knowledge, yet he carrieth himself as a stranger or an Egyptian.

2. His speech is hard and rough, and threatening, as afterward in special appears.

2. His demeanor in particular.

1. In word. V. 7.16.

2. In deed. Ver. 17. Wherein many things occur. In the first, which is his treaty with them by word, it is threefold.

• 1. By way of examination. Ver. 7.
• 2. By way of charge. Ver. 8.13.
• 3. By way of proof. Ver. 14.15.16.

1. That which is by examination, is in the close of the seventh verse, wherein we have.

1. His sharp expostulation, And he said to them, whence come ye?

1. He dissembles his knowledge, he knew whence they were, but hides it.

2. He sharply question's them; for those were hard words, whence come ye? what are ye? what make ye here?

2. Their humble reply: wherein they show.

1. Their place, And they said out of the Land of Caanan, Sept. and Cald. same. The words are plain.

2. Their business, to buy food, so far they speak humbly, and truly; for this cause, upon their fathers command, they were come thither. Ver. 7.

Observe we.
• D. 1. In the time appointed God makes his Saints see, that effected, which he gave in dreams.
• D. 2. God causeth his servants to know them who fulfill his prophesies, though themselves know it not.
• D. 3. God sometimes gives enemies into the hands of his people to try them.
• D. 4. Concealment of relation, and the guise of a stranger is not unlawful for Saints to act.
• D. 5. Hard words, and carriage to such as have been injurious, may be used by Saints without sin.
• D. 6. Rulers may question men about their place, though they know it.
• D. 7. Misery makes men humbly reply, who formerly scorned to stoop.
• D. 8. It is but reasonable, men should declare their place and business being in a strange land. Ver. 7.

2. He speaketh to them by way of charge in the six following verses, wherein are two heads of discourse. (1.) Ver. 8.9.10.11. (2.) ver. 12.13.

1. In the former we have to note Josephs first charge and therein.

1. The occasion of it, which was twofold.

1. His knowledge of them, and their ignorance of him, And Joseph knew his brethren, but they knew not him. Sept. and Cald. same, — This gave him the first advantage thus to deal with them he was concealed from them, and they known to him. Ver. 8.

2. His recognition of his former dreams, And Joseph remembered the dreams, which he dreamed of them, or he remembered for them, that is, now to make use of them. — Cald, the same. Which he saw. Sept. herein we may consider.

1. Something supposed, that Joseph might have forgotten those dreams, by being in affliction and prison, which he did now fully understand.

2. His act expressed, he remembered his dreams, that is, now they appear to him with their effect, and accomplishment, while he seeth his brethren bowing before him, so he comes to a full knowledge of those Prophetical discoveries, which he knew not before.

3. The use he makes of his memory, he remembereth his dreams for them, that is, to deal with them by way of trial, as afterward appears: So the dative ( 〈 in non-Latin alphabet 〉 ) is best added to the verb remembered: for to read it annexed to his dreaming, (which he dreamed of them) as is read, there wants a preposition to make that sense. He remembered his dreams for them, is plain Grammatical reading, that is, to make use of these toward them.

2. The charge laid on them, And he said unto them, ye are Spies, ye are footing men, to see the nakedness of the land are ye come. — To consider the footsteps of the land, &c. Sept. To see the weak parts of the land, &c. Cald. Here they are charged with two evils capital.

1. In their condition, that they were Spies, as the Seaventy, or footers as the Hebrew seems to intimate, such as go up and down to spy.

2. In their work or design, to find out the nakedness of the land, and take advantage against the state; of this they are accused. Ver. 9.

3. Their reply unto this charge laid on them.

1. By denial, And they said unto him, Nay my Lord. Sept. and Cald. same. Wherein they plead, and that truly, not guilty.

2. By declaring their design, But thy servants are come to buy food. Sept. and Cald. same. This was the truth, they came to supply their hunger in an honest way of buying. Ver. 10.

3. By asserting.

1. Their common parent, We all are sons of one man.

2. Their truth and uprightness, we are right, or true. Calde the same. — We are peaceable. Sept. thy servants are not Spies; our words and deeds agree; therefore we are upright, and no Spies. Ver. 11.

2. In the latter head of discourse we have also.

1. Josephs instancie in repeating his charge. And he said unto them, nay, but ye are come to see the nakedness of the land. — 〈 in non-Latin alphabet 〉 Sept. — Infirmiora Terrae. Calde. Here see his persistencie in charging them of treacherous designs: So he carrieth on yet his act toward them. Ver. 12.

2. Their apologetical reply repeated, And they said, we thy servants were twelve brethren, the sons of one man, in the land of Canaan, and behold the younger is with our father this day, and one is not. We twelve brethren, &c. Sept. — One doth not appear. Cald. This argument for their vindication is partly true, and partly false.

1. It is true that there were twelve brethren, and that ten of one man's sons should be sent together to be spies, was altogether improbable, to adventure all their lives at once upon such a design.

2. It is true, that the youngest was now with his father left at home as the comfort of his age.

3. It was false, that they said, one was not, for he was at that time with them, though they knew it not; they knew well enough what they had done with him, but now tell the old tale, that he was dead, though himself was alive, and heard it; upon this account Josephs austerity is not to be condemned, so far as it tends to bring them to a sight of their sin. Thus far the charge.

3. He bespeak's them by way of proof, to try them further. Ver. 14.15.16. wherein note,

1. The resumption of his charge. V. 14. And Joseph said, &c. which is to say, for this purpose I charge you as spies, try whether you say truth in all things.

2. The probation whereupon he puts them, of which▪

1. The matter of it, whether they had a younger brother, if so, they would appear true, if not, false. To make this proof he requireth exactly.

• 1. That one of them be sent home to fetch him.
• 2. That in the interim the rest be prisoners.
• 3. That the youngest brother must come unto him.
• 4. That unless this be performed they shall be accounted spies, and not true men.

2. The form of this proposal by way of attention or oath, Pharaoh liveth or By the life of Pharaoh: It is doubtless a strong asseveration among the Egyptians to confirm anything spoken, by the life of the King. All this is austerity in speech. — Health of Pharaoh. Sept.

2. His pretended austerity was in action, And he put them, or gathered them into ward three days, Sept and Cald. same. — No difficulty in the words: he imprisoned them three days. Only some queries would be answered.

Quest. 1. How could Joseph be concealed from his father so long?

Answ. 1. His father looks not after him, supposing him to be dead as his brethren said. 2. In Joseph's affliction, he could not make himself known, being kept close. 3. In all estates the great cause was God's providence, who had appointed the time of manifestation to his father.

Quest. 2. Doth Joseph well to dissemble himself?

Answ. 1. The end of this action (as the event showeth) was not to hurt them, but try them. 2. His concealment of himself was no dissimulation at all, being not asked about his relation. 3. The like action was done by Christ himself, when he made as if he would go further being desired to stay at Emmaus. Luke. 24. In this Joseph cannot justly be condemned.

Quest. 3. Was it not a lie to call them. spies, when he knew they were not?

Answ. 1. His charge is not absolute, but conditional, as he expounds himself, if their words were not true, and did not bring their brother. 2. It is not sin for rulers to charge by way of trial. 3. Probably yet some passion in Joseph might work irregularly herein.

Quest. 4. Was it not iniquity to imprison innocents?

Answ. 1. In all things they were not innocent, though their proper crime were not alleged. 2. The imprisonment was no intended oppression to them, but managed with good purposes. 3. In the issue they suffer no evil by it, therefore it cannot be justly charged with iniquity.

Quest. 5. Was it not a part of ungodliness to swear by the life of Pharaoh?

Answ. 1. The form of speech is judged sometimes not to be an oath, as in Anna to Eli. 1. Sam. 1.26. 2. granting that it is an oath, nothing can be said for excuse, but that it was Joseph's infirmity to comply with Court-oaths.

Quest. 6. But did he not forswear himself, in swearing they were spies?

Answ. 1. He did not positively swear they were spies, but upon condition they proved not their words, and brought not their brother; no perjury therefore can be charged on him.

Learn from all.
• D. 1. Providence sometimes useth the knowledge of some, and ignorance of others to God's own ends.
• D. 2. Length of time and change of state may render a brother unknown to brethren.
• D. 3. Prophetical discoveries of God's will may be at least neglected in times which concern • them most.
• D. 4. Prophesies fulfilled are more clearly understood, and comfortably remembered then before.
• D. 5. Providence doth accomplish good prophesies to Saints to manifest his truth.
• D. 6. Providence in making good prophesies to Saints may put them upon trials.
• D. 7. Saints having prophesies accomplished, may use them hap'lie to try others under them.
• D. 8. Charges conditionally laid upon the guiltless may be lawful in some cases.
• D. 9. Good rulers are apt to be violent in charges upon inferiors by infirmity.
• D. 10. It is just for persons charged amiss to clear themselves of such charge, and assert truth.
• D. 11. Persons guiltless in one case charged, yet guilty in others, may be left to bewray themselves, by some false suggestions. Ver. 9.10.11.12.13.
• D. 12. It is no iniquity to put such to proof who are found faltering in their answears.
• D. 13. Good men may be ordered by providence to exact such hard things, which they do not execute.
• D. 14. Good men set up by God in high places, may learn court oaths too soon.
• D. 15. Saints under God may pretend that harshnes, which they intend not, in order to good.
• D. 16. God may order his own in power, to cast others into prison for trials sake.
• D. 17. Trying restraints made by Saints upon others for good, are but short. Three days. Ver. 14.15.16.17.

2. After this pretended austerity, followeth Joseph's capitulation with them, and mitigation of his severity. Ver. 18.19.20. Wherein note.

1. His proposeal, wherein observe.

• 1. A proposition of grace in general. Ver. 18.
• 2. A special capitulation.
  • 1. By reservation of one in prison.
  • 2. A dismission of the rest. Ver. 19.
  • 3. An injunction to bring their youngest brother.

2. Their submission to his will. Ver. 20.

1. As to the proposition of grace in general we may observe these particulars.

1. The person making it, Joseph, who was now in power, and hitherto had dealt roughly with them, Joseph said unto them.

2. The time, Upon the third day; he measures time of severity, as God doth to his, a short time, so the third day notes. Hos. 6.2.

3. The offer of grace itself, — This do, and live. Sept. and Cald. the same, Where note.

1. He promiseth something more easy to be done, which he specifieth afterward.

2. He promiseth them comfortably thereupon that they shall live, and no hurt shall be unto them.

4. The reason of this, piety to God, I fear God, — Septuag. the same, Before the face of God. Cald. This also he spake by an interpreter unto them, and the sum of it is, that he knew God took notice of his dealings, and he seared how to offend him, and was careful to act according to his law; not to injure his neighbor; therefore he came now to make this proposal to them.

Learn we thence.
• D. 1. Righteous judges in chastening offenders, measure time with God.
• D. 2. Grace moderate's severity in just rulers to offer offenders terms of life, and peace.
• D. 3. The fear of God keeps rulers from oppressing their brethren. Ver. 18.

2. As to this special capitulation with them.

1. For trial of their truth, he requireth only one of them to be left hostage, If ye be true men, let one of your brethren be bound in the house of your ward. —Cald. the same. If ye be peaceable, &c. Sept, Wherein observe.

1. The thing to be proved is their truth.

2. The way of proving, to leave one as hostage, until they make good their word.

2. He dismisseth all the rest, wherein note.

1. Their discharge, Go ye, take ye your way home.

2. Their accommodation made by Joseph, Carry ye corn for the famine of your houses. — The portion of corn buy, Sept. — Corn that failed in your house. Cald. So that here we see natural affection working in Joseph, not to send them empty, but full of provision for the sustenance of their families. To the letter, Carry the breaking of hunger to your houses; the phrase used by the Hebrews for corn. Ver. 19.

3. The injunction laid upon them, And ye shall bring your youngest brother unto me, and your words shall be verified, and ye shall not die, — Cald. the same. — if not, ye shall die, Sept. Herein observe.

1. The work enjoined, and that peremptorily, You shall bring your youngest brother to me. He capitulates not, if your father will suffer him, but this I will have done. — The scope of this injunction was.

1. Proof of them to be men of truth, their words shall then have credit, as the Sept. reads.

2. Security to themselves, ye shall not die as spies, nor your hostage brother suffer.

1. Their submission to it, And they did so, Sept. Cald. same. That is, they agreed fully to his motion; it was more easy for Jacob, that nine of his Sons return, rather then one; and those might carry supply to their families, one could not; and most likely it was that many might prevail with Jacob to send Benjamin, sooner then one; but the proposal carrying in it so much advantage, therefore they yield unto it. Ver. 20.

Learn here.
• D. 1. To prove truth among national parties, it is not unequal to give hostages.
• D. 2. Hostages being taken 'twas but equal that parties have liberty to manifest truth.
• D. 3. Nature will not, much less grace, dispatch hungry men without food.
• D. 4. Bread-corn is the break-neck of hunger. Ver. 19.
• D. 5. Reasonable testimonies of truth may be peremptorily demanded of suspected persons.
• D. 6 Justification and security are to be afforded to men of truth.
• D. 7. It is reasonable for men under trials, to yield to just terms for deliverance. Ver 20.

3. Now followeth the history of the impression, which these hard dealings by God's hand wrought upon them Ver. 21.2 • .23. Wherein the impression general is a conscience of their cruel dealings against their brother Joseph, and their self-judging for it, about the whole we have.

1. The mutual charge one of another, wherein.

1. The parties are noted, And they said, a man to his brother. — Everyone to his brother. Sept and Cald. The whole number of them are here intended, all their hearts were smitten, and as every man's conscience flieth in his own face, so one brother help's to accuse another among themselves.

2. The charge which they mutually lay one upon another, Verily we are guilty concerning our brother, because we saw the distress of his soul in his beseeching us for grace, and we heard him not — We are in sins, because we despised the affliction, Sept. — We yielded not to him. Cald. Note here.

1. They take home sin upon themselves concerning Joseph their brother. We have sinned against our brother, and are guilty in our own consciences, we cannot put off this sin, we are still in sins, as the Seaventy.

2. The particular grounds of this self judging.

1. That they put his soul to distress and anguish, as by stripping him, putting him into the pit, selling him to strangers.

2. That he wept and cried, and besought them for favor, when he was in their hands, which should have moved the bow • ls of brethren.

3. That they saw his anguish, and yet would not hear him, but sell him to be used, or destroyed at the pleasure of infidels.

3. The judgment they pass upon the whole, Therefore is this di •• resse come upon us, Sept. Cald. same. Wherein they note.

1. The relation, anguish is upon us, as we laid it upon him; we threw him into a pit, and we are cast into prison, we used him roughly, and so we are used ourselves, we would not hear his entreaties, and now ours are rejected.

2. The justice of it, Therefore is this straight come upon us, as we have done, so hath the Lord requited us. Thus Adonibezek. 1. Judges. Ver. 21.

2. The personal charge laid upon them by Reuben, and this is by way of aggravation of the others sin, here.

1. The accuser Reuben, the eldest, who advi • ed his putting in the pit, that he might deliver him. Gen. 37.21.22. And Reuben answered, &c.

2. The charge he layeth on them, in these two things.

1. That he admonished them as to this, Spake not I unto you, sa • ing, do not sin ag • inst the child. Calde. the same. Do not injure the child. Sept. His expostulation imports their concession, that they could not deny it, but that he had advised them to do him no wrong.

2. That notwithstanding they would not hearken, nor be persuaded by him, but took him and sold him in his absence. Gen. 37.29.

3. The judgment, which he passeth thereupon, And also behold, his blood is requir • d. Sept. and Cald the same. So he agreeth with their sentence, only in other terms, they said, there • ore this dis • resse is come, and he saith, his blood is required, that is, by this distress, which now befell them in Egypt, God did require their brothers blood at their hands, by retaliating their cruelties upon themselves. All this they spake alone one to another in the Hebrew language, the interpreter of Joseph being absent. Ver. 22.

3. The reason of their speaking so freely, and aloud one to another before Joseph, And they kn • w not, that Joseph was hearing, or understanding, for an interpreter was between them. Sept. and Cald. the same. Herein note.

1. The cause of their freeness of speech is their ignorance of Josephs understanding their language, they thought him to be an Egyptian, not skilled in their dialect.

2. The ground of this ignorance at least in part, because in all this time of discourse an interpreter was between them, telling Josephs words to them, and theirs to him: So that hereupon, they were confident that he understood not their conference. ver. 23.

Quest. 1. Why did this affliction mind them of their sin against Joseph, rather then other sins?

Answ. 1. It is not said, that they were troubled for no more, they had many sins among them. 2. The retaliation of the same distress was upon them, which they saw upon their brother, which seemed to point out that sin in which they had slept three & twenty years. 3. Providence doubtless so ordered it, that Joseph also might be wrought upon with their confessions to use bowels toward them.

Quest. 2. Why doth Reuben charge blood on them, when they shed none?

Answ. 1. True it is, actually they shed not his blood. 2. It is as true, the • intended to shed it. 3. They sold him into such hands as might hav • killed him; yea and thought no less but that he was slain: therefore none stand to excuse, or shake off blood.

Learn hence.
• D. 1. Combined sinners by providence may be made mutual accusers
• D. 2. Sin may sleep a while, and leave sinners secure, but it will awaken them at last after 23 years
• D. 3. God by afflictions on men's loins, may bring sin to remembrance The prison did it.
• D. 4. Conscience awaked will charge sinners boldly, and surely, not by peradventures.
• D. 5. Sins against brothers, and near relations press conscience, when revived.
• D. 6. It is a grievous sinning to put brethren to anguish, and sore distresses.
• D. 7. It is sin highly aggravated to be deaf and hardened to brethren's cries.
• D. 8 Such sinners God usually answears with retaliation. Ver. 21.
• D. 9. Among sinners, the less guilty may be moved to charge the rest.
• D. 10. Premonition against sinning doth much aggravate sin committed
• D. 11. Deafnes to warnings against sin, makes it ten times more sinful.
• D. 12. Blood is justly required of them, who intend to spill it, though they do it not.
• D. 13. God therefore requireth sin because men make light of it, and hearken not Ver. 22.
• D. 14. Ignorance of being discovered maketh sinners more free in confessing then they would be.
• D. 15. State-police in using interpreters may sometimes deceive simple men.
• D. 16 Such mistakes are ordered by God to the greater good of such whom he loveth. Ver. 23.

4. Hereupon followeth the discovery of Josephs affection and care unto them at last. Ver. 24.28.

1. His brotherly affection is discovered upon hearing them charge one another, and lay home their sin upon themselves. Ver. • 4. In the report whereof, note.

1. His real inward affection, And he turned about from them, and wept. Sept. and Cald the same.

• 1. The occasion was his brothers confession of their cruelty against him
• 2. The principle of it was tender bowels to them, being brought to se • their sin.
• 3. The effect was weeping and compassion.
• 4. The manner of expressing, not before them, but turning aside to a private place.

2. His austere action consequent notwithstanding, And he returned to them, and spake to them, and took from them Simeon, and bound him before their eyes. Sep. & Cald. the same.

1. His reverse is here reported, after nature had a little vented itself; magnanimity puts a stop to passion, and in he comes to them again.

2. His discourse, he spake to them, it is not said what he spake, but likely to the tenor of the former agreement about leaving one behind, and dispatching the rest away.

3. His action, done doubtless by his command, and that twofold.

1. He took Simeon from them, whether they agreed on him, or Joseph only pitched on him, is not related.

2. He bound him before their eyes, that is, doubtless either by pinnioning of him, or putting bolts upon his heels, such course as was taken with prisoners under such suspicion; and all their eyes saw to be effected.

Quest. 1. Why was Simeon taken?

Answ. 1. It is probable, that Joseph pitched on him, and the rather because he was the eld st of them, and the leader of the rest to destroy him, for Reuben d • livered him from being slain & was absent, when he was sold; for which cause Joseph might rather choose to secure him.

2. God yet might see, he had more need of abasing, and therefore ordered, he should be the man.

Quest 2. But why was he so hardly bound?

Answ 1. It might be as a terror to the rest, and quicken them to return with B njamin for his deliverance.

2. It is not likely that he was kept so bound long, but for the present to bring to a serious humbling.

Learn thence.
• D. 1. Serious confession, and trouble upon offenders will move gracious offended ones to pity.
• D. 2. Wisdom ma • teach Saints to turn aside and hide their bowels from offending, and repenting brethren.
• D. 3. Magnanimity of grace stops passion, and keeps a man unchanged.
• D. 4. Tender bowels may consist with seeming severity in God's Saints.
• D 5. Providence picks out the hardest sinner sometime to hardest suffering for humbling of him.
• D. 6. Such singular afflicting of one in the eyes of others is for instruction to all Ver. 24.

2. His brotherly care after all this concerning them, and their families; in the report • hereof we have to note.

1. His tenderness towards them, expressed in three acts, and issues, And Joseph commanded, and they filled their vessels with corn, &c. Sept. and Cald. the same; the principal act of Joseph, is command concerning them, and thus orders his Ministers to three acts of love to them.

1. To give them corn enough; which appears by what they did, they filled their vessels, what ever they were; we read sacks, because we so carry corn, but what ever vessels they brought, they were filled. He is enlarged to them for as much as they could carry with them.

2. To give it them gratis, and therefore to return every man's money into his sack, And to make their money of every man to return into his sack. Sept. and Cald. the same. Here his liberality more appears, he did not so with strangers, which came to buy.

3. To give them provision for their journey over and above, And to give them provision for the way. Sept. and Cald. the same. That is, to keep their store from spending, to give them an overplus for food in their journey. Joseph did not do so to all.

4. The performance of all, And thus he did to them, not only did he enjoin it, but thus was it done, And so it was done to them Sept. and Cald. as the Hebrew. They did, that is, his Ministers did as they were commanded: So he did it by them. Ver. 25.

2. Their safe dismission wherein we have.

1. Their preparation, And they took up their corn upon their asses. Sept. and Cald. the same. That is, as they had leave, and were licenced, they take their sacks, as Josephs men delive • ed them, and laded their beasts in order to be gone.

2. Their departure, And they went from thence. Sept. and Cald. the same. Under providence thus they are dismissed to go to their homes, after the trials, which met with them. Thoughtfull, doubtless, they went, and yet quiet, that they had a pass granted to go home.

Learn hence.
• D. 1. Gracious men however they may seem hard, yet are indeed pitiful and bountiful.
• D. 2. Gracious commanders order all under them to do good as is required.
• D. 3. Brethren's bowels are full of goodness to brethren when God giveth opportunity.
• D. 4. The souls of gracious relations are free in doing good to their relations, as they are able.
• D. 5. Liberall souls afford more then enough in some cases to the needy.
• D. 6. Good Rulers do not only command good, but see it done. Ver. 25.
• D. 7. Providence, though it orders afflictions, yet withal it giveth supplies.
• D. 8. The time of trial being over, God by men gives a pass for his, out of trouble. Ver. 26.

3. The event discovered to them in their way, with the impression of it upon them, wherein.

1. The event itself, And one opened his sack, to give provender to his asse in the inne, and he saw his money; and behold, it was in the mouth of his sack. Cald. the same. — Where they lodged, and saw the bundle of his money, &c. Sept. Here note.

1. The occasion was opening his sack to give some provender to his asse, the Seaventy read, to the asses, meaning all, and probably one might carry provision for all, because the rest opened not their sacks, until they came home.

2. The event, he saw the bundle of money in his sacks mouth: a strange and unexpected thing to him; he found money, looking for provinder. Ver. 27.

2. His narration of it to his brethren, And he said to his brethren, my money is restored me, and also behold it is in my sack, Sept. and Cald. the same. This strange accident could not be concealed, but he declareth it to his brethren.

3. The impression made.

1. Of fainting, And their heart went out. — Was astonished. Sept. — The knowledge of their heart departed. Cald. It notes a passion transcendent, which took away their reason for present, that they were as in a maze.

2. Of fear, And they trembled a man with his brother. — They were troubled Sept. — They were astonished. Cald. A very great fear fell upon them, and they looked one upon another with trembling at such an unexpected event.

4. The expression of their trouble, saying, what is this that God hath done unto us? or why hath God done this unto us? Sept. and Cald the same. The letter is plain. All the question is about the form of speech, what it may be, and what this expostulation imports. It certainly relates to God, but understood by divers, various ways.

1. Some take it to be a challenging of God, or complaining against him, who ordered this as a new trouble for their old sin, to betray them unto those, that sought their lives.

2. Others take it in a milder way, that they look to God in this matter, as justly remembering their guilt, and so might order this, in judgment, to them; which seemeth most likely, as if hereby they should be made obnoxious to the accusations of the Egyptians, so they express their thoughts Ch. 43.18. Ver. 28.

Learn thence.
• D. 1. Occasional actions in men's meanest employments may give knowledge of God's gracious providences.
• D. 2. Providence ofttimes makes men see, that they are gainers by their troubles. Ver. 27.
• D. 3. Strange providences to any are hard to be concealed from others.
• D. 4. Vnexpected good events may astonish, and make hearts quail, as well as bad.
• D. 5. Guilty consciences are apt to take good providences in a bad sense.
• D. 6. Hearts afflicted formerly by God, are apt to think God's best dealings strange unto them. V. 28.

3. Now followeth the last general of the Chapter, which containeth the return of Jacob's sons unto their father, wherein we have to note.

1. Their advent to him, And they came to Jacob their father in the land of Canaan, Sept. and Cald. the same. No difficulty is here, The connection of this to the former notes the order of those providences; after their hard travel and harsh entertainment in Egypt, at last under the good hand of God, they reach to Jacob their father, who was looking hard for them, and likely full of careful thoughts about them, and at last they arrive safely, though with some sad impressions.

2. Their narration of all events, which befell them in his hearing, And d • clared to him all that b • fell them, saying, Sept. and Cald the same. which narration carrieth these particulars, Ver. 29.

1. The carriage of the Lord Egypt toward them in word, The Man, the Lord (— 〈 in non-Latin alphabet 〉 — Lord's) of the Land (the plural joined with the singular) spake with hard words, or things, and gave us for spies of the Land. — Put us in prison. Sept. thought us spies. Cald. This is no more, then what was before opened, Ver. 30.

2. Their reply unto him, And we said unto him, we are true men, we are not spies. Cald. the same. — Peaceable, Sept. Ver. 31. We are twelve brethren, sons of our father, one is not, and the youngest is this day with our father in the land of Canaan, Sep. and Cald. the same. Ver. 32. All this was spoken before.

3. His return to them, And the Man, the Lord of the land, said unto us, by this shall I know, that ye are true men, leave one of your brethren with me, & for the famine of your houses, and go. — Take the portion of wheat you have bought, &c. Sept. — Corn that failed. Cald. Ver. 23. And bring your youngest brother unto me, and I shall know, that ye are not Spies, but that ye are true men, I will give you your brother, and ye shall traffic in the land. — Peaceable, Sept. — Cald. the same. Ver. 34. Thus far is their narration to Jacob their father; all is not repeated exactly here, it may be not to make it more grievous to their father, and to make Benjamins return with them into Egypt more feasible.

Learn hence.
• D. 1. Providence carrieth guilty souls in, through, and out of temporal dangers at his will.
• D. 2. Gracious fathers are gratified sometimes from God by safe return of sinful children.
• D. 3. Reason will instruct men to declare all events of providence furthering, or hindering in the way. Ver. 29.
• D. 4. In relation of providential events truth must be declared; yet no need of telling all.
• D. 5. In relating providences, evil men are willing to hide sins, which caused them. So these.
• D. 6. It concerns suspected and accused persons to declare what is required for their purgation. Upon this, these sons of Jacob make this narration of themselves and others. Ver. 30.34.

3. Another discovery of providence with the effects thereof is here made at their return, wherein.

1. The event declared, And it was to them emptying their sacks, even every man's money was in his sack, and they saw the bundles of their money, they and their father, and they feared, Sept. and Cald. the same. Herein occur.

• 1. Their action, emptying corn out of sacks everyone.
• 2. The event discovered, every man's bundle of money there
• 3. The effect of it, fear upon their father, and themselves.

As to the query whether all opened their sacks in the inne, as in the next Chapter is related, it was answered before; reason, I conceive, will carry it, that this action was de novo, by all at home, which raiseth such fear in all; to say that this fear was most Jacob's and pretended by the sons, who knew it before, carrieth little probability: As to what is said after, of all opening sacks in the inne, may very rationally be, with respect to one doing it, and the rest looking on. Ver. 35.

Learn thence.
• D. 1. Providence ordereth to creatures strange things at home, as well as a broad.
• D. 2. God ordereth good in events to men, which they are apt to think bad.
• D. 3. Mistakes of providence may make men fear, where no cause is. Ver. 35.

4. Jacob's resentment of this relation to him, and the events, in the discovery whereof note,

1. His charge upon them, with regret to their motion, And Jacob their father said unto them, me have ye bereaved of Children; Joseph is not, and Simeon is not, and Benjamin ye will take away. Sept. and Cald. the same. Here we have.

1. His charge of them, that they made him childless.

2. His proof,

• 1. In Joseph.
• 2. In Simeon; the one he thought dead, and the other no better.
• 3. In their attempt to take Benjamin from him.

2. His apprehension of these acts, All these things have been, or are against me, — upon me. Sept. — But so as a burden, and that which was against him. Ver. 36.

Note here.
• D. 1. Afflictions may cause gracious souls to charge them, that have been authors of them though unknown.
• D. 2. In passionate charging, good souls may overshoot themselves.
• D. 3. Gracious hearts may account providences against them, which be for them. V. 36.

5. Reuben's intervention upon his fathers charge, wherein.

1. His rash offer, And Reuben said unto his father saying, slay my two sons, if I bring him not unto thee, Sept. and Cald. the same.

1. His earnestness in it, Saying he said it.

2. His rashness and folly, as if this could satisfy Jacob to kill his dear grandchildren.

2. His demand of his father, Give him into my hand, Sept. and Cald. the same. So he requires confidently.

3. His promise, And I will bring him again unto thee, Sept. end Cald. the same. boldly and sinfully doth he undertake, what was not in his power to perform. Ver. 37.

Quest. Was Reuben's undertaking lawful?

Answ. No by no means, it savors of nothing but flesh, unbelief, pride, and rashness; he considers not that God himself might intercept him, yet he might in hast offer his sons to death, which he supposed would never be occasioned, but it is all irregular.

Observe here.
• D. 1. Sin usually makes men rash and heedles in their offers of things unreasonable.
• D. 2. Sin makes men proud and peremptory in their demands.
• D. 3. Sin makes men presumptuous in their promises to do what they cannot, Ver. 37.

6. Jocobs resolution present upon the whole, And he said, my son shall not go down with you, for his brother is dead, and he is left himself alone, and mischief shall befall him in the way wherein ye shall go, and ye shall bring my gray hairs with sorrow to the grave. Cald. the same. — My old age &c. Sept. Herein we have.

1. His resolution as to this present, however afterward he is forced to change it, My son shall not go down with you. He will not hear of it, notwithstanding Reuben's bold undertaking.

2. His reasons.

1. From the loss of one brother (as he thought) before, even Joseph; he apprehends him dead, and therefore will not send t ••• there after him.

2. From Benjamin in two respects.

1. Of his being his only son (as he thought) left of Rachel.

2. Of the fear of danger in the way, least it should befall him as it did to Joseph.

3. From himself, if I let him go, And mischief befall him, ye will bring my gray hairs with sorrow to the grave; Therefore unless ye mean to kill me, speak no more to me of this matter. Ver. 38. — 〈 in non-Latin alphabet 〉 here must note the grave, foolish is the Popish conceit of purgatory, or a place under the earth for souls departed, it notes no more but a state of death in the grave.

We conclude.
• D. 1. Affection or passion sometimes may make good men resolve that for a time, which they must change.
• D. 2. The loss of one dear child may make tender parents so much as may be, to prevent it in others.
• D. 3 An only child of a dear mother useth to be tender to good fathers.
• D. 4. Good fathers are desirous to keep tender children out of dangerous ways.
• D. 5. The life of parents is sometimes bound up in the lives of children.
• D. 6. It is grievous evil for children to bring aged parents with sorrow to the grave. Ver. 38.

CHAP. XLIII.

Herein we have declared, the carriage of Joseph to his brethren at their second coming into Egypt, two general heads take up the whole Chapter.

1. Jacob's sons second arivall at Egypt. Ver. 1. to 15.

2. Josephs entertainment of them. Ver. 16. to 34.

In the former three particulars occur.

1. The occasion of it. Ver. 1.

2. The cause of it. Jacob's motion to them. Ver. 2. to. 14.

3. The obedience of his sons. Ver. 15.

1. To the first. The occasion was the pressing famine, or hunger biting them.

Ver. 1. And the famine was grievous in the land. — Prevailed over the land. Sept. and Cald. Herein note.

1. The term of connection is observable, which joineth this, immediately to Jacob's former resolution, My son shall not go down, then Jacob had some bread in the house, but shortly that is gone, & God continueth heavily upon them the plague of famine which maketh Jacob more yielding then he was.

2. The matter connected, there was a grievous famine in the land; or the famine ptevailed and grew strong in the land of Canaan, where Jacob lived; so God ordered it for his own ends.

We observe.
• D. 1. Saints resolutions when cross to God's providence, usually continueth pressures to make them yield to him.
• D. 2. Grievous famine, under God's wise providence, may prevail in the place and habitation of his Saints. Ver. 2.

To the second. This declare's the cause of their going, Jacob's will for it, wherein are these particulars.

1. Jacob's motion to his sons. Ver. 2.

2. Judah's exception unto it. Ver. 3.4.5.

3. Jacob's passionate demure upon it. Ver. 6,

4. His Sons reply to remove it. Ver. 7.

5. Judah's undertaking with his Father. Ver. 8.9.10.

6. Jacob's consent, counsel, and prayer. Ver. 11.12.13.14.

7. His sons obedience. Ver. 15.

1. Jacob's motion to his sons, is the cause of their second journey: herein note.

1. The cause impulsive, And it was when they had finished to eat the corn which they brought out of Egypt. Sept. and Cald. same. Wherein is declared.

1. That the bread corn was now spent.

2. That hunger began to pinch them and old Jacob.

3. That Egypt had corn and must supply them, there was no other place for it.

2. The cause preceptive, Then their Father said unto them return, buy for us a little food, Cald. same. — Go again, Sept.

2. The commander is the father, he is forced now to speak to them again.

2. His command is to take another journey to Egypt, and buy a little bread for food, this puts them on it.

It learneth us.
• D. 1. Eating will empty the barn, the store of bread will consume, so it did here.
• D. 2. Renewing the store of bread, as it is God's blessing, so it should be man's providence.
• D. 3. Hunger pinching will egg the best fathers, to move their children to get supply.
• D. 4. A little bread is sweet and desirable to hungry souls. A little food.
• D. 5. Good souls desire their necessities to be supplied justly. Buy for us. Ver. 2.

Secondly. Judah's exception followeth. Wherein note.

1. His declaration, And Judah spake unto him, saying, — protesting, the man did protest unto us saying, ye shall not see my face without your brother with you, Cald. same, — With a testimony testified, Your younger brother, &c. Sept. Wherein note.

1. The party declaring, Judah, the fourth Brother. Why he? Surely Reuben had failed before, Simeon was not there, Levi not altogether so accepted of his father; now Judah the fourth brother, having more grace with his father, undertakes the parly with him about going again to Egypt.

2. The time and season of it; now when necessity was urgent, and thereby his father was more inclined to it.

3. The declaration of the matter that was their stop, wherein he showeth.

1. The solemnity of the Lord of Egypt's charge to them, protesting he protested, which is supposed to be the meaning of his oath; that they were spies, unless they brought their brother.

2. The matter protested, ye shall not see my face without your br • there, That, is not his face in favor, for they were threatened as spies, and threatened with death if found so, so that the matter is not misreported, for though the same words be not in the former chapter, yet the expressions are equivalent. Ver. 3.

2. His condition proposed for going again to Egypt, If thou wilt send our brother with us, we will go down, and buy food for thee. Sept. and Cald. same. Herein are.

1. A condition of Jacob's sending Benjamin, which was necessary, both for saving their own lives, and for getting food; for without this, neither could be hoped for.

2. An obligation of duty, then will we go down and buy food for the • ; he commanded to buy for us, even all the family: here Judah answers with respect to him; food for thee; father for children, and they for father, express mutual ca • Ver. 4.

3. His exception, but if thou wilt not send him, we will not go down: for the man said unto us, ye shall not see my face without your brother with you. — Sept. and Cald. same. Herein we have.

1. His supposition, If thou wilt not send him.

2. His exception hereupon, We will not go down.

3. His reason repeated, The man said unto us, ye shall not see my face, &c. Ver. 5.

Observe we.
• D. 1. To bring hard things about, against man's resolution, there needs a Mediator, who is in favor, Judah.
• D. 2. Its best pressing displeasing arguments to flesh, when necessity, back's them.
• D. 3. Solemn protestations and oaths, foreboding danger, may well make men fear them.
• D. 4. Conditions of saving life and obtaining favor, required by foreign powers, are reasonably • e be performed. Ver. 3.
• D. 5. In performance of conditions, souls may be, and ought to be ready to obedience.
• D. 6. Children should take care to feed their parents, as they have done for them. Ver. 4.
• D. 7. Where conditions cannot be performed, it is unreasonable to adventure life, and just to deny it.
• D. 8. It is no disobedience to deny parents commands as to impossibilities.
• D. 9 Sufficient reason must be rendered, humbly, though plainly, for denying parents commands. Ver. 5.

3. Jacob's passionate demure, or complaint of his sons, by way of expostulation, And Israel said, wherefore did ye evil to me to tell the man, whether yet, ye had a brother, Sept. and Cald. same. Wherein we have to observe.

1. The plaintiff, good old Jacob, tender of his Benjamin, and suspicious of his other Son.

2, The parties complained of, his other Sons who were in Egypt, Whom he thought to have as ill will to Benjamin, as they had to Joseph.

3. The complaint, that they had done ill to him, and affl cted him in revealing their brother, who was left at home, and so giving an occasion of this calling him a way, poor Jacob chargeth here everyone that he suspects, and at present considered not God's providence in it.

It teacheth us.
• D. 1. Gracious men when necessitated by providence to affliction, are ready to blame others for it.
• D. 2. Good men may complain of bad children sometimes causelessly for afflicting them.
• D. 3. Providence sometimes orders the telling of the truth, to be a temptation and affliction unto his. Ver. 6.

4. The reply of Jacob's Sons by way of defense, And they said the man asking asked of us, & of our kindred, saying, is your father yet a live, have ye a brother? and we told him according to the mouth. — (or expression) of these words, did we knowing know — or could we, that he would say, bring your brother down? Sept and Cald. To the same; 〈 in non-Latin alphabet 〉 Herein we may observe.

1. The defendants, Jacob's Sons jointly, at least all consenting to what one said.

2. Their defense itself, which consists in a report.

1. Of the man's strict inquiry of their kindred, father and brothers, asking he asked, that is narrowly and straitly inquired.

2. Of their plain down-right answer according to the truth, that, they had a brother, &c.

3. Of their ignorance of the event that followed; could we know? that is we could not know that hereupon he would require us to bring down our brother to him.

Learn thence.
• D. 1. It is just and reasonable to make a true defense against hasty charges.
• D. 2. Exactions and inquiries of rulers, as they must be answered, so may they put upon trials the answerers.
• D. 3. Plain and true answers, however a duty, yet may be an occasion of snares to others.
• D. 4. Ignorance of events which are in God's hand, may well excuse from guilt of any evil following. Ver. 7.

Fifthly, Judah's undertaking with his father followeth, herein we have also to observe.

1. His demand of his father, And Judah said to Israel his father, send the young man with me. — Sept. and Cald. same: in executing his fathers desire, he again makes his demand.

2. His promise unto his father, And we will arise and go, that is, to Egypt according to Jacob's desire.

1. Obedience promised.

2. The end of it. Life. That we may live and not die, both we and thou, and also our little ones, That is by getting bread for us. Ver. 8. 〈 in non-Latin alphabet 〉 .

3. His undertaking for Benjamin.

1. By suretyship, I will be surety for him. — I undertake him, Sept. — I take him into my trust. Cald. Much doth Judah undertake for him.

2. By engagement, Of my hand shalt thou require him, Sept. and Cald. same. I will singly take the charge and be accountable.

3. By submission unto a penalty upon default, & that was grievous, If I do not bring him unto thee, and set him before thee, then will I be a sinner to thee all days. Sep. and Cald. same. That is, let me be accounted with thee an offender, and guilty of the loss of thy son, and bear thine indignation due unto it forever. So ours, Let me bear the blame. Ver. 9.

4. His pressing reason, from the benefit which might have been in a second return, if this stop had not been made, and the danger of the delay; For except we had lingered. Surely now we had returned these two times, Sept. and Cald. same. Wherein.

1. He supposeth this denial of Benjamin had delayed them from a double market.

2. He presseth, as implied, therefore was it not good to delay any longer unless they meant to perish, Ver. 10.

Quest. Did Judah well in his undertaking this of Benjamin?

Answer. 1. It was well to offer his trust and fidelity unto his father, as to such a charge. 2. With condition of God's gracious help, he might become a surety. 3. But if Judah missed in this, his undertaking was rash and sinful, which yet may charitably be conceived, it was not.

Quest. Why is Benjamin called a lad, being now about thirty year's of age, and hut seven years-younger then Joseph?

Answ. 1. He was the youngest. 2. The word doth not bind him to the age of a child, but noteth one in strength of youth; so we may read it here. A young man, so are they of thirty and upward.

Observe we thence.
• D. 1. Reasonable demands may be made of children to parents for reasonable duties.
• D. 2. Demands being granted, children should be ready to pay obedience to their parents.
• D. 3. Life of persons, relations. and families is an effectual motive to bestir ourselves for food for them. Ver. 8.
• D. 4. With dependence upon God in lawful ways men may be sureties unto men.
• D. 5. Under God's assurance men may undertake for that which is not in their power.
• D. 6. Men may engage themselves under penalties to undertakings, wherein they reasonably hope for the concurrence of God with them.
• D. 7. Rash suretieship and engagement for others is sinful. Ver. 9.
• D. 8. Providence order's delays sometimes to the further trials of his.
• D. 9. Sense of prejudice by delays, quickens souls up unto a seasonable dispatch of their duty. Ver. 10.

6. Jacob's concurrence after all this followeth, in which note.

1. First, his supposition to them, And Israel their father said unto them, if so now, Sept, if it be so, call if it must. Wherein.

1. He supposeth, God's hand was in the matter to make this necessity. If it be so, and must be so.

2. He showeth himself hereupon yielding, as if he had said, I cannot resist his will, I must grant when God will have it so.

2. His advice in three things.

1. To carry a present unto the Lord of Egypt, Do this, take of the singing of the land, praiseworthy fruits in your vessels, and carry down the man a minca or pacifying gift, or present, a little balm, & a little honey, spices, and myrrh, teberinth, nuts, & almonds, Sep. & Cal. to the same purpose, so he labors to mollify the man, as he did to Esau, V. 11.

2. To carry double money in it.

1. His advise in this, And double money take in your hand, and the money brought back in the mouth of your sacks carry again in your hands, Sept. and Cald. same, here he would have them just in all their dealings where might be a show of wrong.

2. The reason of his advise, peradventure it was error or mistake. — 〈 in non-Latin alphabet 〉 . Sept. — It was done by an oversight, Cald. so it was with Jacob, he was afraid to gain by other men's mistakes. ver. 12. Thirdly to take their brother Benjamin, and be gone, And take your brother and arise, go again unto the man, Sept. and Cald. same. So he yields to providence at last, take Benjamin with you, and go together. Vers. 13.

3. His prayer wherewith he sends them: And God almighty grant you mercy before the man, and let him send back with you your other brother and Benjamin, and I as I have been bereaved of my Children, I am bereaved, or i • I am, I am, — Give you grace or favor before the man, as I have been made childless, I am, Sept. as I am deprived, I will be, &c. Cald. herein.

I. His petition is full of faith.

1. Commending them to a sure keeper, even almighty God.

2. From him he begs mercies for them by the man.

3. He prayeth their safe return together.

II. His resolution, if it come to the worst, he is resolved patiently to abide God's will, if he should strip him of all, such is the force of the expression in the text. Esther. 4.16. Ver. 14.

Learn thence.
• D. 1. Necessity imposed by providence, makes saints change their wills into God's.
• D. 2. It is not unbeseeming saints to pacify the powers they fear, with a present.
• D. 3. Little of good things may make a great present in times of famine.
• D. 4. Liberal spirits spare a little of a little, Ver. 11.
• D. 5. Gracious souls desire to be righteous in all dealings with men and give over-plus.
• D. 6. Good hearts are afraid to gain by the mistakes of others. Ver. 12.
• D. 7. When God will have men's darlings, gracious hearts will part with them.
• D. 8. Good fathers are ready to dismiss their children into any dangers on God's call. Ver. 13.
• D. 9. Its the care of godly parents to commit children to almighty God to keep them.
• D. 10. God almighty hath the hearts of all powers to dispose at his will.
• D. 11. God almighty can set free and return all committed to him from danger.
• D. 12. Gracious hearts whether God deliver or not, resolve to sit down quiet with his will. Ver. 14.
• D. 13. Prayer prosper's all affairs.
• D. 14. Affection to Children is a duty.

7. Obedience of Jacob's sons finisheth the first general head of this Chapter.

1. In taking according to their fathers advice, And the men took the present and they took double money in their hand, and Benjamin, Sept. and Cald. same. Here is obedience in taking.

2. In moving and going, And they arose and went down to Egypt. Sept. and Cald. same. Herein they yield to their fathers command.

3. In their arrival, And they stood before Joseph, Sept. and Cald. same. That is they presented themselves unto him to appear before him. Ver. 15.

It teacheth us.
• D. 1. Filial obedience is seen in receiving from parents what they advise.
• D. 2. Filial duty must be seen in acting and moving according to command.
• D. 3. Under providence children may stand safe, where danger was feared.
• D. 4. Where faith is kept, there is no danger to appear before threatening powers. Ver. 15.

2. Now followeth the second general of the Chapter, containing the history of Joseph's entertainment of his brethren, wherein.

1. Josephs order to his steward about them with passages concurring. Ver. 16. to 25.

2. Josephs carriage toward them, Ver. 26. to 34.

In the first of these occur these particulars.

1. The occasion of his order, And Joseph saw Benjamin with them. Cald. same. Sep. add 〈 in non-Latin alphabet 〉 . No difficulty in the words.

Quest. 1. If it be inquired where he saw them.

Answ. It is likely in the market and public place where he attended on his office, for he was not now at his house.

Quest. 2. If it be inquired, how he knew Benjamin?

Answ. It is to be presumed not by face, as he knew the rest, because he was so little, when Joseph left his fathers house, but seeing him with them, he conceived it was he, because he charged them to bring him with them, and now having sight of him his brother by father and mother, together with the rest, this occasion's the order following.

2. The order itself, And he said to him that was over his house, bring the men to house, or home, and slay a slaughter and prepare, for the men shall eat with me at noon, the men shall eat bread with me at noon. Sept. — At dinner, Cald. Herein.

1. The subject ordering Joseph.

2. The subject ordered, his steward, privately.

3. The order itself in three things.

1. To carry them to his house for entertainment.

2. To kill creatures that were for food, and fit them for use.

3. To prepare plentifully for such a company, and the rest that were at Josephs table, and kept by him.

4. The reason of all Josephs affectionate and brotherly resolution, that they should eat or dine with him at noon: the entertainment is a dinner or feast of fat things: the time at noon, after the mornings work was done, eating after laboring. Ver. 16.

Observe we.
• D. 1. Sight of conditions performed, and of things desired move men to greater kindness.
• D. 2. Brotherly bowels in good men though sometimes concealed yet break out at last.
• D. 3. House, and best provisions are suitable to brotherly entertainment.
• D. 4. Good men in power may give order to others for showing good to brethren, unknown to them.
• D. 5. Good rulers are for labors in the morning, and food at noon. Eccles. 10.16.
• D. 6. After duties done it is meet to refresh men's selves with their friends. Ver. 16.

2. The execution of the order followed, where we have declared.

1. The stewards action in general, And the man did as Joseph had said, and the man brought the men to Josephs house, Sept. and Cald. same. In these is no difficulty, only in general is that here related which afterward is more punctually expressed, about his dealing with them.

3. In the way of executing this order here is recorded a passage between Josephs brethren, and his steward, wherein note.

1. Upon their part is declared.

1. Their passion misapprehended, And the men feared because they were brought into Josephs house. Cald. same. — The men seeing that they were brought, &c. said, &c. Sept. Fear, left out.

1. The passion that ariseth from the guilt of Spirit with misapprehension of the present event, is fear, this is incident to souls suspicious of danger.

The present motive was their being brought to Josephs house which they looked on as their prison.

2. Their communication among themselves, which discovers their causeless jealousies, though they knew themselves innocent, as to what they feared would be charged on them, wherein.

1. They suspect the cause of being brought to the house, And they said for the matter of the money returned in our bags at the first are we brought in, Sept. and Cald. same. Here innocence is jealous causelessly, to think that a crime which was none.

2. They suspect the end of their coming thither, To rolle himself upon us, & to fall upon us, & to take us for servants & our asses, Sept. 〈 in non-Latin alphabet 〉 — That he may be Lord of us, and seek occasions against us and possess us as servants, &c. here they suspect kindness to be their undoing; the phrase of rolling himself on them, is emphatical, to note oppression, as an huge stone rolling down from a mountain that crusheth all, a like phrase Job useth to show his oppression from them that scorned. Job. 30.14. So they suspect ruin where safety is intended. Ver. 18.

3. Their expression to the steward, wherein observe.

1. Their address unto him, And they came near unto the man, which was over Joseph's house, and they spake unto him at the door of the house, Sept. and Cald. same. All this is plain to be acted before they entered into Joseph's house, that they came to the man and bespoke him to prevent danger, and avoid a suspected charge.

2. Their speech unto him, whereof note.

1. The manner expressed in the person of one for all, And they said, to me my Lord. — It is elliptical, Attend to me my Lord. — 〈 in non-Latin alphabet 〉 . We entreat thee Sir to hear us. Cald. (1.) It is humble. (2.) It is distracted with fear being a defective speech. Ver. 20.

2. The matter of it, which declares.

1. The end of their first coming to Egypt to buy corn, Ver. 20. at first or one • y. (2) The event in the way, And it was as we came to the inne and opened our bags, that behold every man's money was in th • mouth of his bag, Sept. and Cald. to same. This was opened before, and the scruple answered, how it is said, we opened, when before it is said but one opened his sack at the inne, the rest at home. In joint actions, what one doth may be said of all, as here but one speaketh, and yet we read they said. (3 • Their uprightness in bringing it again, And we have brought it again in our hand: or returned again in our hands, Sept. and Cald. V. 21. Their justice also in dealing, because they brought other money with them to buy food. (4.) They plead their ignorance and innocence as to that first, — We know not who put our money in our bags. Septuag. and Cald. same. All this they speak at the door in their own defense. Ver. 22. (2.) The reply of the steward (upon his part) to them, which was better than they expected.

1. In word, which is full of goodness.

1. He salutes them kindly — And he said peace be to you, fear not. Sept. & Cald. same. he quiet's and secureth their spirits much beyond their thoughts, (2.) He mind's them of the author o • that mercy, Your God and the God of your fathers hath given you treasure in your sacks, Sept. and Cald. same, (1.) This supposeth Joseph's steward to be instructed in the true God, and conformed to the faith of him. I • question be how he could speak that of God which he did; it is clear God was the first mover, Joseph and he but instruments

3. He acknowledgeth himself to have had their money, and the disposal of it, Your money came to me. Cald. same▪ your silver I had well approved. Sept. so that you need not trouble yourselves about it. There is no danger unto you in this.

2. Indeed he returneth kindly to them.

1. In bringing Simeon to them, And he brought forth Simeon unto them. V. 23. Sept. and Cald. same. This was a token of grace in delivering up their imprisoned brother. Ver. 23.

2. In leading them into Joseph's house, And he brought, &c. Cald. same. Sept.

3. By giving them water, And he gave them water, and they washed their feet. Cald. same. — And he brought them water to wash their feet, Sept. This was the first piece of good entertainment, where men travelled almost bare-footed, it was for cleansing and refreshing.

4. By feeding their beasts, And he gave provender to their asses, Sept. and Cald. same by all which they might now be secured against their fear, that no hurt was intended to them but kindness from his Lord.

4. The preparation of the present by Jacob's sons. Ver: 24. And they prepared the present against Joseph came home at noon, for they heard that they should eat bread there. Cald. same. — That they should dine there, Sept.

1. Their work, making ready the present of balm, &c to offer to Joseph.

3. The reason; the good new's they heard that they were to dine with him; and therefore had now encouragement to bring their present cheerfully. Ver. 25.

It Learneth us.
• D. 1. Just orders are readily entertained by honest servants from their masters. Ver. 17.
• D. 2. The house of kindness may sometimes terrify souls as the house of dangers.
• D. 3. Innocency itself may be suspicious of wrong charges, to raise up fear
• D. 4. Groundless jealousies, pretend dangers where none are. Ver 18.
• D. 5. Wisdom suggest's unto innocence a fair defense to prevent danger. Ver. 19.
• D. 6. Innocencies plain acknowledgment of its designs, is its best apology. Ver. 20.
• D. 7. Declaration of events of providence as they are, tends to justify the innocent.
• D. 8. Where providence orders good, souls may make question of receiving or keeping it. Ver. 21.
• D. 9. Just souls will deal justly in dealing with others about buying, &c.
• D. 10. Innocency may plead ignorance of the fact of sin plainly, being not guilty. Ver. 22.
• D. 11. Vpright hearts in power will speak peace and encouragement to fearful Spirits.
• D. 12. Good hearts teach to ascribe all good providences unto God in Covenant.
• D. 13. Just men will own their acts to discharge the innocent. So the steward.
• D. 14. Conditions being performed hostages must be in justice returned. Ver. 23.
• D. 15. Good hospitality will labor to afford room and all convenient refreshings to its guests.
• D. 16. Hospitality in truth, provides for beasts as well as men. Ver. 24.
• D. 17. Prudence will put men upon care to prepare a present for rulers in time of danger.
• D. 18. Courtesy from hosts gives opportunity for guests to express their returns.
• D. 19. Noone refreshments are suitable to mornings labors.
• D. 20. Good rulers are careful first to work and then to eat. Ver. 25.

2. After the stewards kindness shown them, by order, now followeth Joseph's deportment toward them in his own person, whereabout are declared.

1. Their address to him at his return. Ver. 26.

2. His salutation of them and inquiry.

1. Of their own welfare.

2. Of their father with their reply. Ver. 27.28.

3. Of their youngest brother. Ver. 29. His tender compassion toward them, Ver. 30.

4. His entertainment of them. Ver. 31. to 34.

5. His dismission of them. Chap. 44.

1. About their address unto him, we have to note.

1. Josephs coming home at noon, And Joseph came home. Entred into his house, Sept. and Cald. That is at noon, his morning affairs being dispatched. (2.) Their address with the manner of it twofold. (1) With the present, And they brought to him the present which was in their hand into the house, Sept. and Cald. same. of that we read before. 2. with humble prostration, And bowed themselves unto him to the earth, Sept. and Cald. same, it notes humble address and homage; herein the dream of the eleaven stars bowing to him was fulfilled. Gen. 37.9.

Note we thence
• D. 1. After labors times of retireing and refreshing are requisite as allowed.
• D. 2. Presents and prostration civil, may be used to gain the rulers favor in some cases.
• D. 3. Providence ordereth those men to fulfill his purpose, who are most against it. Ver. 26.

2. His salutation followeth, wherein he inquir'es.

1. Of their own condition, And he asked them of their peace. He asked them how do ye? Sept. And he saluted them, Cald, some read the word, — Adverbially, he asked them peaceably, in opposition to his former carriage, then he spake roughly to them, the scope is the same, he first salute's them with words of peace, inquiring of their peace or welfare.

2. Of their fathers health, wherein we read, (first) his question, And he said, is it peace to your father, the old man of whom ye spake? is he yet alive? Cald. same.— Is your father well, &c. Sept. herein he kindly treats them about their father desiring to hear of his life and peace, all which speaks good to them. Ver. 27.

2. Their answer, whereof we have noted.

1. The matter of it, And they said peace is to thy servant our father, he is yet alive. Cald. fame. — Thy servant our father is in health, Sept. They add moreover a reply from Joseph not in the original, Blessed be that man with good. In their answer they reply punctually to his question about their father, wherein is no difficulty, but by them the sun, boweth to Joseph.

2. The manner, with all humility as before, And they bended the head, and bowed themselves down. — Bowing down they Worshipped, Sept. & Cald. Herein still is the accomplishment of Joseph's dreams though they little thought so. Ver. 28.

3. Of their younger brother he inquires, wherein note.

1. His observance of him, And he lifted up his eyes, and saw Benjamin his brother, his mothers son. Cald. same. — 〈 in non-Latin alphabet 〉 Sept. Herein the words are plain, having inquired of their father, now he take's notice of his brother who was with them.

2. His inquiry about him, And he said, is this your younger brother, of whom ye spake unto me? Cald. same. — Whom ye said, ye would bring unto me, Sept. These words are plain, to which also doubtless they gave an answer, that it was he, however not here related.

3. His blessing on him, Elohim, &c. And he said God be gracious to thee my son. Be merciful, Sept, and Cald. In all this passage Joseph doubtless spake by an interpreter to conceal himself, in this last, ye have.

1. His compellation, my Son, as became a ruler though he were a brother.

2. His benediction, God be gracious to thee, a greater blessing could he not desire, then the free grace and favor of God unto him.

Observe we.
• D. 1. Gracious hearts, however sometime they may deal severely, yet they desire their peace.
• D. 2. Providence sometimes orders peaceable entertainment, where worse is feared.
• D. 3. Nature itself, much more grace inquires of and desire's the peace of parents. He asked of their father, and meaneth his own, V. 27.
• D. 4. It is equal that peaceable inquiries should have due answers.
• D. 5. In answering for others, providence orders the accomplishment of his will, The sun bows, &c.
• D. 6. All humility becomes their answers who are in fear of foreign powers Ver. 28.
• D. 7. Sight of near relations, moveth to inquire of their condition.
• D. 8. Natural affection desires to know its near relations for good.
• D. 9. Grace puts souls upon blessing relations as well as knowing them.
• D. 10 The best blessing is the grace of God procured upon souls.
• D. 11. Brethren may be fathers in blessing the fruit of the same womb. Ver. 29.

3. After this salutation followeth the expression of his bowels, and compassion toward them, And Joseph hasted, for his bowels did yearn upon his brother, and he sought to weep, and he entered into a chamber, and wept there. Joseph was troubled, for his inwards were turned upon his brother, &c. Sept. — Bowells were moved, Cald. burned, Heb.

1. His speed to be gone.

2. The reason, the burning of his bowels.

3. The end it was to weep, and unburden nature;

4. The work, he went privately to his chamber, and wept there.

Quest. 1. Was this only toward Benjamin?

Answer. 1. Especially his bowels might be moved about him, he being of the same womb with him. 2. Yet his bowels wrought toward the rest as we find afterward, he wept upon them.

Quest. 2. Was this the fruit of nature▪ or grace?

Answer. 1. Nature doubtless yielded the matter of these tears. 2. Grace might form and regulate them.

We Learn from it.
• D. 1. Natural affection may speed to vent itself, after gracious benediction.
• D. 2. Natural bowels may burn in gracious souls to their relations.
• D. 3. Gracious wisdom teacheth to seek time, place, and measure of expressing affection to relations.
• D. 4. Secret venting of affections is best at some opportunities. V. 30.

4. The last thing is Josephs entertainment, in relating whereof we have to note.

1. His casting of his passion, And he washed his face, and wen • out, and restrained himself, viol • ntly h • ld himself, Sept. and Cald. same.

• 1. He washeth away tears.
• 2. He goeth forth as before.
• 3. He command's his passion.

2. His command to furnish the tables, And he said set on bread, Sept. and Cald. same. This is a Synecdochical expression, bread, for all provisions, as being chief of all, Ver 31.

3. The obedience given to his command, whereof. (1) the matter, And they set on, Sept. and Cald. same. that is, bread and provisions made. (2) The order of setting down dinner. (1) before him by him • elf as his place was. (2) Before his brethren by themselves on a table. 3. Before the Egyptians, who were invited & entertained by him, by themselves.

3. The reason of the order, because the Egyptians might not eat bread with the Hebrew's, For that is an abomination to the Eg • ptians. S • pt. same. Because the cattle which the Egyptians worship, the Hebrews eat. Cald. Herein note (1) The pride, (2) The superstition of a supercilious people which were the true causes of this distance, therefore Moses required liberty to go to the wilderness, that they might not offer that which was an abomination to the Egyptians: yet was it pleasing to God, V. 32.

4. The sitting down of his brethren, wherein.

1. their action. And they sat before him. Sept. and Cald same. that is according as they were invited, and meat set before them they sat down to eat

2. Their order, the first born according to his birthright, and the youngest according to his youth, Sept. and Cald. same. According to their age every brother took his place.

Quest. Were the handmaids sons now equal.

Answer 1. They were not so formerly with Sarah. 2. So God made now twelve sons Jacob's heirs, 3. This seems to be their course at home and not Josephs ordering, as some.

3. The issue, was a mu • uall kind of wonder.

1. Theirs, happily at Josephs state an entertainment.

2. The Egyptians might wonder at them, but the strange entertainment works ecstacy among them, Ver. 33.

5. The distribution he makes to his guests. (1) Generally. And he took up messes from before him, unto them, And they took portions. &c. Sept. That is Josephs servants at his command, and set them before his brethren. — Portions were given to them, &c. Cal. Herein is related his respect unto them all, to send meat from his own table to them, Such was their use, (2) Specially unto Benjamin, And he multiplied the mess of Benjamin above the messes of them all five hands. That is five times more then to any one of them, Benjamins part was greatened five fold, &c. Sept and Cald. Herein natural affection showeth itself to an whole brother.

6. The acceptance of all, and cheerful commerce, And they drank, and largely drank with him. Sept. and Cald. to the same. In sum, they cheerfully eat and drunk with him, not to drunkenness, as sometimes the word imports, but to a liberal enjoyment of God's blessings in comfortable communion, Ver. 34.

Quest. Why did he not now reveal himself?

Answ. 1. God's time was not yet come. 2. His brethren needed some further trial. (3) The issue showeth it was to no evil end in Joseph.

It instructs us.
• D. 1. Grace commands nature from its passions, until God's time be come.
• D. 2. Nature obeyeth grace, and keeps in itself from dishonoring God.
• D. 3. It is the rulers duty to command the table to be spread, and the provisions to be set on. Ver. 31.
• D. 4. It is duty for servants to obey their masters at meals, as well as at work.
• D. 5. It is comely for God's servants, to keep that place of honor among men, unto which they are called.
• D. 6. Orderly disposition of guests as to their state and quality is commendable.
• D. 7. Wicked men lay laws upon themselves to separate from such as are their betters.
• D. 8. That which is good in God's sight is an abomination to superstious souls. Ver. 32.
• D. 9. Strangers invited to a princes table, may justly accept to sit down to eat.
• D. 10. In the Church of God civil order is not destroyed by special privilege.
• D. 11. Providence ordereth men sometimes to wonder at events, which at present they do not understand Ver. 33.
• D. 12. Natures bonds tie men to express kindness to natural relations.
• D. 13. Nature admits degrees in expression of love according to its neernes, more to some. A Benjamins portion.
• D. 14. Plentiful participation of creatures and cheerfulness is not unbeseeming God's people. Ver. 34.

(5) The last thing in Josephs carriage to his brethren at this second coming of theirs, is his courteous dismission of them, with full provisions, and this is reported in the three former verses of the following Chapter.

CHAP. XLIV.

Herein, after the last act of Joseph toward his brethr • n in a loving discharge of them, we have reported, his demeanor to them upon their arrest, which was the third general head noted. Chap. 42.

To dispatch the fifth particular noted, which was his dismission of them, herein note.

1. Joseph's order or command unto his steward, And he commanded him that was over his house. — Joseph commanded, Sept. — The steward of his house. Cald. Wherein note.

1. The authority ordering, Joseph.

2. The minister ordered, the steward.

3. The manner of ordering by word of mouth.

4. The matter ordered, in three particulars.

1. Fill the men's bags with food according to what they can carry, Sept. — Fill ye with corn. — Cald. As much as they can bear.

2. And put the money of everyone in the mouth of his sack. — Cast ye in, Sept. — Cald. same. In both these, liberality and brotherly kindness are expressed. Ver. 1.

3. And my cup, the cup of silver, put in the sacks mouth o • the youngest and his corn money or silver, Sept. and Cald. to the same.

This was a trying command, as it came from Joseph's breast; the steward might not know at present his Lord's mind, whither it were to give it Benjamin or not; but so it was ordered.

2. The stewards obedience, And he did according to the word of Joseph, which he had spoken, Cald. same. — It was done, &c. Sept. Herein the punctual observation of orders from superiors is eminently set forth; he perform's everything as Joseph spake it, Ver. 2.

3. The dismission of Jacob's sons, the morning was light, and the men were sent away, they and their asses, Sept. and Cald. to same.

1. The time noted, at break of day, so soon as day appeared.

2. The dismission, the men were sent away.

3. Their full discharge, they and their asses, with all their provisions and now doubtless the hearts of the brethren were light, and they begin their return home together cheerfully, not dreaming of further stay or trouble.

Quest. Was this act of Joseph good, to order the cup to be an evidence against the innocent.

Answ. 1. That some infirmity might appear in this work is probable.

2. The act for trial, especially when perhaps ordered by God, is not simply evil.

3. The issue prove's, he intended them nothing but good. Ver. 3.