An Exposition of Genesis

CHAP. XLV.

IN this is continued the history of Joseph's further carriage to his brethren at this time, after that Judah had ended his pathetical speech, where we have to note, the first general of this Chapter.

4. Joseph's manifestation of himself unto his brethren. ver. 1. to 15.

Wherein occure.

• 1. His acts preparatory to it. ver. 1.2.
• 2. His manifestation itself. ver. 3.4.
• 3. His brotherly support of them in trouble. ver. 5.6.7.8.
• 4. His charge to them, and message by them to his father. ver. 9.10.11.12.13.

5. His tender deportment to them. ver. 14.15.

To the first. The acts preparatory to his manifestation, are two.

1. His command for clearing the room, And hereabout we have to observe.

1. The impulsive cause of it, And or then Joseph could not refrain himself to, or before all them that stood by him, Cald. same. — He could not suffer all them that stood by him, Sept.

1. The conection is copulative, noting the immediate effect upon Joseph from Judah's speech; the case did so affect him, that now he is forced to put off his veil.

2. The matter so nearly connected, is the violent working of natural bowels, which now put an impossibility upon him of with holding himself from discovery. he had offered violence to himself in concealing his affections so long, and now he can do it no longer.

2. The word of command given by him, And he cried, cause every man to go out from me. Cald. same. but he said, send away all men from me. Sept. In short he comand's his servants, whereof no doubt many were attending on such an action to clear the room, and shut the door's, not that he was ashamed of his brethren, but to have opportunity of freer discovery of himself to his brethren; and none might hear of their evils against him.

3. The issue hereupon, And there stood not a man with him, when Joseph made himself known unto his brethren. When he was made known, &c. Sept. and Cald. to same. All observed his orders, and departed the room: And left Joseph alone with his brethren. ver. 1.

2. The next act preparatory is his violent expression of his passion, And he gave forth his voice with weeping, and the Egyptians heard, and the house of Pharaoh heard. Sept. and Cald. to same. Herein.

1. His passion prevents his speech: he wept aloud, that is the force of the Hebrew phrase, he gave forth his voice: the yearning of his bowels could no longer be restrained, but he breaks out into tears, before he could speak one word; this was no pusillanimity but true natural affection, guided also with prudence: they were tears of compassion and joy toward his brethren. Joseph was no stoicke.

2. The report spreads of such actions.

1. Among the Egyptians, who were near at hand.

2. By them probably carried to the house of Pharaoh: all these carriages of Joseph were in order to the following manifestation. Ver. 2.

• D. 1. Passionat speeches are usually answered with passionate expressions in hearers.
• D. 2. Wise and good men, though for a season they may curb nature, yet not so always.
• D. 3. Prudence suggest's the fitting of place, and persons for discoveries to be made.
• D. 4. It's suitable for attendents, to go and come at the rulers word. Ver. 1.
• D. 5. Stupidity or apathy is incompetent with nature, much more with grace.
• D. 6. Affections kept in, breakout at last with greater violence.
• D. 7. In affectionate good souls tears may prevent their tongues in discoveries.
• D. 8. Under providence affections & relations come to ear, though managed with greatest privacy. Ver. 2.

2. The manifestation itself which Joseph makes unto his brethren, which carrieth these particulars.

1. His assertion, 〈 in non-Latin alphabet 〉 And Joseph said unto his brethren, I am Joseph, Sept. and Cald. same. Tossing of bowels and tears at last let out this word, which was an amazing one to them.

Now this and his following words he speaks by himself to his brethren, not by an interpreter, and that in their own language, I whom you have thus far sued unto, I am Joseph.

2. His query of them, Is my father yet living? Sept. and Cald. same. A pathetical question to hear the Lord of Egypt call old Jacob father, which with the former assertion strikes astonishment.

3. The impression hereby made upon them. Wherein note.

1. The frame impressed. And his brethren could not answer him, Sept. and Cald. same. Not a word, Cald. they were struck in the head; when formerly they had told Joseph was dead, and their own guilt accused them that they sold him; And now to hear him say, I am Joseph. This is an astonishing word and strikes them dumb.

2. The reason of this impression, For they were terrified at his presence, Sept. and Cald. same. Such an unexpected discovery of a poor innocent brother sold by them, with a purpose to cross God's revelation of him, and now become their Lord and judge, such strange events cannot but work perturbation and amazement. Ver. 3.

4. His invitation of them to draw nigh, And Joseph said unto his brethren, come near to me, I pray you. And they came near, Sept. and Cald. same.

1. His call to them to approach. It is probable he sat in his appointed place, and they stood at a distance. Whereupon he invites them nearer to speak more freely to them.

2. Their approach, And they came near that is, according to his invitation, they made access to him in the place where he was.

5. His confirmation of what he had asserted, I am Joseph your brother, whom ye sold into Egypt, Sept. and Cald. same.

1. Here is the same assertion, I am Joseph.

2. His relation to them is added, I am Joseph your brother.

3. A good token of it by his suffering from them, me ye sold into Egypt, I am the man, and ye may know it upon this account; where he minds them of that act which might convince them, that it was even he. Ver. 4.

Observe we.
• D. 1. The height of passion being over, the mouth may be open to speak and ease the heart.
• D. 2. In fullness of time Joseph will appear to be Joseph; natural bowels cannot be hid always.
• D. 3. Greatness cannot hinder grace from owning its relations, fathers and brethren.
• D. 4. Nature, much more grace, inquireth of the life and well-fare of parents.
• D. 5. Sudden discoveries of unexpected events usually astonisheth the souls of men.
• D. 6. Perturbations and terrors may strike men dumb that they cannot speak.
• D. 7. Josephs discovery to his brethren is astonishing. Innocents in glory are so to guilty souls. Ver. 3.
• D. 8. Grace makes greatness stoop to invite offenders unto favor.
• D. 9. Guilt may approach unto offended innocents, when invited.
• D. 10. Grace will make a soul own brotherhood to such as have sold them.
• D. 11. Men's sins may be tokens of remembering those souls whom they have offended.
• D. 12. Grace may mention sins against it not to reproach, but to melt the sinner. Ver. 4.

3. After this he yields brotherly support unto them in their sudden terrors, and troubles. Where.

1. He encourageth them, against too much grief upon their evil deeds to him, And now be not grieved, neither let there be anger in your eyes, that ye sold me hither. Neither let it seem hard to you, &c. Sept. —Let it not be displeasing in your eyes &c. Wherein he supports them.

1. Against over much grief, which everyone guilty might now possibly feel, let not your souls be over whelmed; thus the offended comforts the offender.

2. Against anger in their eyes, one against another for conspiring to such a thing; or it may note indignation against themselves, everyone for his evil.

3. Against greatness of sin, however, ye were men-sellers, yea and betrayed an innocent brother, yet let not this now bring too much grief upon you. Come wipe away your tears; and be quieted in this;

2. He reasons them out of their terror and trouble, from the wise and gracious ordering of that providence by God, both to him and to them, wherein.

1. He asserts God to be the high cause and orderer of his coming into Egypt, For God did send me before you, for preservation of life, vivification. Sept. same. Cald. Sustentation, where he affirm's.

1. God's causal act, he sent me. That is under your injurious sale of me it was God that sent me, and in that way of a slave, wherein you thought to bind me up, but God's counsel was that way to bring his word to pass, he sent me in your way.

2. The end, it was to preserve life, even the life of you and yours, &c. ver. 5.

2. He declares the prophesy of God made known by him of the time of famine; for which he provided for them before hand.

1. He tells them the years past of the famine. For these two years, the famine hath been in the midst of the land. Sept. and Cald. to same. This they knew what was past.

2. He inform's them of time to come. And yet there are five year's wherein there shall be no earing or harvest. Sept. and Cald. same, The scope of this declaration is, to show them God's great goodness, in sending him before to provide for them in the days of famine, ver. 6.

3. He inculcats the same cause, And God sent me before you, to put for you a remnant in the earth, and to preserve life unto you for a great escaping, or by. — And to nourish you a great remnant. Sept.— That he might put and sustain. Cald.

1. He expresseth the same cause. God sent me.

2. He notes a further end to the Church.

1. To the continuance of its seed on the earth.

2. To keep them alive with great deliverance. ver. 7.

4. He concludes from all, And now ye sent me not hither but God. Sept. and Cald. to same. —

Quest. Did not they sell and send him?

Answ. Yea to be a slave, and to destroy him, but not to be a savior to the Church and preserve them, this was God's work alone; which Joseph so much inculcat's here, and hereby labor's to still their troubled Spirits.

5. He expresseth a further end as to Joseph.

1. To make him a father to Pharaoh, And he hath put me for a father to Pharaoh. Cald. same. — He hath made me as a father. Sept.

2. To make him ruler over Egypt, And for a Lord to all his house, and a Ruler in all the land of Egypt. Sept. same. — To all the men of his house. Cald. Thus he showeth them that God had turned all their thoughts for good not only for them, but for him, and for the land of strangers, and with these words he stayeth up their hearts. ver. 8.

The words being plain, some queries are needful to be satisfied about Josephs expressions.

Quest. 1. How did Joseph know that he was sent by God?

Answ. 1. Joseph knew that all events are guided and ordered by providence, he attributes this to God; and this he might know, by natural light, by supernatural faith upon God's purpose revealed by the truth of providence, taught in the Church, and by his own experience of the events.

Quest. 2. Doth not Joseph make God the author of his brethren's sin, in saying, not ye, but God sent me? was not the selling of him a sin?

Answ. 1. The selling of him was doubtless a great sin.

2. His brethren though they sold him, sent him not into Egypt, for they knew not what the Midianits would do with him; God pointed out Egypt and his condition there.

3. The concurrence of providence with evil m • n in sinful actions, may be, and is without any causation of their sin's; only for over-ruling that which men do sinfully, to higher ends and better, for God's glory and his creatures good: and so God partake's not of the sin of man: so God took away Job's possession, by the Sabaeans, &c. Job. 1.15.17, &c, so of Herod and Pontius Pilate, it is written they did whatever the hand and counsel of God did determine acts. 4.28. verse. and God's thoughts and man's are far different about the same events.

Quest. 3. Doth not God's sending excuse the selling of him by his brethren?

Answ. No in no sort; they were wicked in their purposes. God did but over-rule them in their sin, he was righteous therein, but they the inventors, and proper actors of their own evil.

Quest. 4. Did not God's act force their will?

Answ. No, they wrought their works from their own understanding, and will, God inclined them not to evil; only what they intend for evil, by his sovereignty he turn's to good.

Which teacheth us.
• D. 1. Sinners smitten and astonished at conviction of sin, had need of support.
• D. 2. Grace is prone to comfort sad sinners under their burdens, though against ones self.
• D. 3. Wise and good souls reason out dejected sinners from their perturbations.
• D. 4. God may send in goodness, when men sell in wickedness, their very brother. Ver. 5.
• D 5. Famin's and their durations, are ordered and sent of God, upon saving only to his Church.
• D. 6. Discoveries of such God's providence tend to ease the burdens of afflicted ones. Ver. 6.
• D. 7. Providence useth the sins of men to his own great ends, and contracts no sin to God by it.
• D. 8. In what men aim at death and destruction, God over rules to life and preservation.
• D. 9 Great escapes from death God works for some, that intend greatest ruin's to his. Ver. 7.
• D. 10. All these sweet issues of providence are to be ascribed to God, and not to men.
• D. 11. God's instruments in saving Kingdom's are fathers unto Kings.
• D. 12. Honor and dignity doth God appoint and effect for them, whom men design to shame and misery. Ver. 8.

4. Now followeth, his dispatch of them and message by them unto his father, wherein.

1. Expedition is charged, Haste ye and go up to my father. Sept. and Cald. same.

1. Here is evident piety to his father.

2. Brotherly compliance, my father as yours.

3. Power as in his place commanding.

4. Care to prevent delays, in this time of famine and his fathers trouble in the absence of his sons.

2. The message dispatched unto him, with his name annexed, and herein note,

1. His charge to speak in his name, And say unto him thus saith thy son Joseph, Sept. and Cald. same. He commands all to be delivered in his own name.

1. Brotherly engagement.

2. Filiall acknowledgment.

3. Authentical advertisement are carried in it.

2. The matter of this message. Wherein are.

1. God's work acknowledged. God hath put me for a Lord of Egypt, Sept. and Cald. Here is his preface encouraging, showing his father how God had brought to pass his former dreams in exalting him to this estate; in a strange land, whether he had a purpose to send his Church.

2. Josephs desire commended.— Come down unto me, stand not still. Tarry not, Sept. and Cald.

1. His request for his father to come down to him, not by way of superior command from himself, but divine advertisement.

2. His instance in it, make no stand about it. All this was of God, who told Abraham that his seed was to be a stranger in a land that was not theirs, Gen. 15. And now by this invitation God brings it about, ver. 9.

3. The motives to work Jacob to this, which are.

1. A settled habitation here for God's time. And thou shalt dwell in the land of Goshen, Cald. same. Sept. Gesem. Herein are noted.

1. Certainty of habitation, though invited from his own home;

2. Fertility, for such the land of Goshen was, fit for cattle; he is called to the water.

3. Facility in removal, for it was nearest unto Canaan.

2. A neighbourhood or propinquity to himself. And thou shalt be near to me, thou and thy sons, &c. Sept. and Cald. same. This was a great encouragement to him who thought he was as far from Joseph, as from one out of the land of the Living, ver. 10. —Universality, He and all his.

3. Sustenance and alimony, whereabout.

1. The matter promised. And I will nourish thee there, Sept. and Cald. same. The sum is, a full allowance promised to him and his household for livelihood: to be a nursing father to them.

2. The reason of it twofold.

1. The sharpness of five years providence to come, for yet there are five years of famine. —Sept. and Cald. same. To endure this time, without bread to eat was impossible, but so God did order it, so long the famine was to be.

2. The prevention of ruin to him and his family. Least thou be impoverished, thou and thy house and all that thou hast, Cald. same. 〈 in non-Latin alphabet 〉 . —That thou be not worn out, &c. Sept. A sweet providence of a son under God to preserve his fathers family in being, Ver. 11.

4. Evidence of all this by eye-witnesses, which he urgeth.

1. Generally. And behold your eyes see, Sept. and Cald. same. He demonstrates by the eyes of all of them.

2. Specially. And the eyes of my Brother Benjamin, Sept. and Cald. same. Him he urgeth who was nearer; and might evidence to his father more effectually.

3. The matter of evidence, That my mouth speaketh to you. —It is my mouth, &c, Sept.—That in your tongue I speak unto you, Cald. The sum is, that I speak without an interpreter in my own native language, such as yours is, therefore no cause is there of doubting concerning me, nor of what I have said unto you, ver. 12.

5. The present dignity and state of preeminence wherein he was, and therefore able to make good all that he had said, herein we have.

1. His charge of a full declaration of what they had seen of his Glory. And ye shall tell my father of all my glory in Egypt, and of all that ye have seen, Sept. and Cald. same. This he orders not in vain glory, but to certify his father, that God had accomplished his promises, and had made him able to do this good for his relations.

2. His injunction on them, as to the first demand. And ye shall haste and bring down my father hither. Sept. and Cald. same. In this is nothing else but the importunity of Joseph to see & save his father & his family; therefore he presseth his brethren once again to haste, and convey his father thither, ver. 13.

Learn thence.
• D. 1. Providence may order traitors to be Messengers of better new's than they intended.
• D. 2. Gracious children are speedy to take of grief from their parents hearts.
• D. 3. God orders those events of mercy to be declared unto his, which they sometimes would not believe.
• D. 4. Josephs spirit owneth his afflicted father in all his own glory.
• D. 5. Josephs heart ascribe's all his glory unto God only.
• D. 6. Joseph content's not himself to be in plenty and glory but to have his father with him. So do gracious hearts, ver. 9.
• D. 7. Certain and fertile habitations, are human motives to draw from barren places.
• D. 8. Neernes to dearest relations may persuade to change habitations, ver. 10.
• D. 9. Alimony is a duty of Children to parents in straights.
• D. 10. Assurance of nourishment may well draw from places where bread is wanting.
• D. 11. God's continuance of famine should move souls to follow his providence for food.
• D. 12. It is beseeming God's servants to provide under him against impoverishing of their families. So Joseph, ver. 11.
• D. 13. Eye witnesses and they dear ones of God's gracious events, should persuade good souls, to believe them. ver. 12.
• D. 14. Gracious souls may urge their dignity to help the distressed, but not in vain Glory.
• D. 15. Grace makes nature speedy in the execution of its duty.
• D. 16. Gracious Children desire earnestly their parents with them in their fullness, ver. 13.

5. The last particular in Josephs manifestation to his brethren, is his tender deportement to them.

1. To Benjamin, where there is mutual passion.

1. Josephs to him, And he fell upon his brother Benjamins neck and wept. Sept. and Cald. same. Two actions declare his tenderness to him.

1. Falling on his neck, as one upon his desired and Beloved.

2. Weeping in the joyful sense of his enjoyment.

2. Benjamins return to him, And Benjamin wept upon his neck. Sept. and Cald. same. Here brotherly affection is drawn out by-affection: tear answering tear, ver. 14.

2. To all his Brethren jointly, And he kissed all his brethren and wept upon them, Sept. and Cald. same. Two actions.

1. Kissing. A sweet expression of brotherly love, tenderness & forgiveness of evils.

2. Weeping. A sweet note of bowels to them, and no doubt the like from them.

3. In their mutual conference, And afterward his brethren spake with him. Sept. and Cald. same. This is the sweet close of all the seeming sad actions precedent. Mutual agreement in their collocution, what they spake is not related, but doubtless, each one declaring themselves, some acknowledging their sins against him, and all contributing to a brotherly unity among them. Ver. 15.

Observe we.
• D. 1. Grace forbids not natural working of affection in its measure.
• D. 2. Mutual workings of hearts in brethren is but natural. V. 14.
• D. 3. Sincere kisses and tears of injured brethren to offenders are remarkable.
• D. 4. Brotherly communion may be freely had, when grace had put away all offenses, and accepted offenders. Ver. 15.

5. The rumor of Josephs relations made known at Pharaohs court, together with his resentment of it. This is the second general of this chapter. Ver. 16.20. Wherein we may note.

1. The tidings spread at court of it. And the voice was heard in Pharaohs house saying, Josephs brethren are come, Sept & Cald. same. Herein the words are plain, news came presently to court, of Joseph's relations, by whom it is not said; but doubtless by some attendants, who knew the passages between Joseph and his brethren: and in the form of speech they seem to speak it with much affection, that Josephs brethren were come.

2. The resentment of the tidings with Pharaoh, and his courtiers, which is expressed.

1. By their approbation of it, And it was good in the eyes of Pharaoh, and in the eyes of his servants. — Pharaoh rejoiced and his family. Sept.— It was pleasing, &c. Cald. In short, all their hearts were well affected with the news, and approved the matter. Ver. 16

2. By Pharaohs commission to Joseph about them, expressed in these particulars.

1. For their present provision, And Pharaoh said unto Joseph, say unto thy brethren, this do ye, lade your beasts, and go, get you into the Land of Canaan, Cald. same. — Fill waggons with wheat. Sept.

1. Humanity is great.

2. Liberality much from a King unto strangers.

2. A commission for their fathers coming.

1. His invitation of him, And take your father and your families (or houses) and come unto me. — And your goods, &c. Sept. — The men of your house, &c. Cald. The King by Joseph thus invites down Jacob into Egypt with all his.

2. His encouragement to accept the invitation, And I will give you the good of th • Land of Egypt, and ye shall eat the fat of the land. Sept. To same.— The best land of Egypt, and ye shall eat the good things of the land. Cald. Herein are noted.

1. Pharaohs indulgence by Joseph, I will give, &c. A forcible motive to come to him, the largeness of heart is observable under God's gracious providence.

2. Jacob's portion with his family to eat and partake of the very fat, the best and choicest provisions of the land. Ver. 18.

3. An injunction for supply of means to bring down all Jacob's family into Egypt, Where.

1. Pharaoh gives all power to Joseph, And thou art commanded. And do thou command these things. Sept. and Cald. So some read by changing the points, in the Hebrew, but as they are, it is a passive expression, and notes that Joseph hath command and power from Pharaoh, as to order his fathers coming.

2. Joseph is to order his brethren.

1. To take with them instruments for conveyance, This do ye, take ye out of the land of Egypt waggons, or chariots, for the little ones and for your wives. Thus Pharaoh furnisheth them for their journey, with convenient means of passage.

2. To bring their father, And ye shall take up your father and come. Septuag. and Cald. same. In sum Pharaoh would have them under his authority to bring their father down, without anymore delay. Ver. 19.

3. He arms them against objections of delay by their goods and stuf: he chargeth.

1. And your eye let it not spare your vessels or stuff, Cald. same. —Spare not your eyes (or sight) of your stuff, that is let not your eye look so much upon your lumber, and goods ye have, to make a stop.

2. He encourageth to this, For the good of all the land of Egypt is yours, — And the good of Egypt. Sept. — The best things of, &c. Cald. Hereby he silenceth all disputes against coming; let not loss of goods deter you, come & ye shall have of the best in the land of Egypt. Ver. 20.

Learn from these.
• D. 1. Humanity will press greatest men to approve the relations of such as do them good.
• D. 2. Egyptians may be glad of Israel at first though weary of them at last. Ver. 16.
• D. 3. Natural ingenuity in Princes will freely allow alimony to the relations of such as sustain them.
• D. 4. Safe dismission unto strangers, natural justice will afford. V. 17.
• D. 5. Under providence the Church is invited for good, where after it is persecuted.
• D. 6. Sweetnes and plenty may well move souls to come out of famine. Ver. 18.
• D. 7. Humility teacheth subordinate rulers to act at the order of superiors.
• D. 8. It is princely courtesy to afford fit helps of conveyance to such as they invite to them, ver. 19.
• D. 9. Liberality will take away all objections that may be made by souls against its offers:
• D. 10. Change from worse to better, is but rational to persuade removal, ver. 20.

6. The observation of Pharaohs order by Joseph and his Brethren followeth, which is the third general head of this Chapter, this is related.

1. Generally, And the sons of Israel did so, Sept. and Cald. Same, that is all, all the Brethren by Josephs order, which now followeth.

2. Specially, Josephs giving and ordering things unto them, according to his commission.

1. He appoints them waggons, And Joseph gave to them waggons according to the mouth of Pharaoh, or his command, — things spoken, Sept. — Commands. Cald. these for carriage.

2. He giveth out provision, And he gave them food or provision for the way, Sept. and Cald. ver. 21.

3. He bestows presents upon them all.

1. To his Brethren, To all of them he gave, to each man changes of garments, — double robes, Sept.—Robes to put on. Cald.

2. To Benjamin he gave 300. sickels of silver and five changes of garments: Cald. same. 300. pieces of Gold. Sept, ver. 22.

3. To his father he sent after this sort, ten he-asses carrying the good things of Egypt, And ten she Asses carrying corn and bread, and Victuals for his father in the way. Cald. same.—Ten Mules, Sept. These were the present bestowed and sent, full and large like a Prince, ver. 23.

4. He dismisseth his brethren; wherein.

1. His discharge of them, now with more comfort than before. And he sent away his Brethren and they departed, Sept. and Cald. same. They thus took their leave and went homeward.

2. His charge unto them, and he said unto them be not stirred in the way, that is, be not angry nor contend with each other in the way. — Be not angry, Sept. — Strive not, Cald. I have now sent you away in love, so go together to my father, and walk as Brethren, Ver. 24.

Learn thence.
• D. 1. Ready submission is just to gracious invitations and injunctions.
• D. 2. Brotherly love when it hath power, is greatly enlarged to Brethren; and to help the invited to come to them. ver. 21.
• D. 3. Grace giveth garments to them, who took away garments from it. So Joseph to his Brethren.
• D. 4. Natural affection admits degrees, among divers sorts of Brethren.
• D. 5. Neerest brothers naturally have dearest love expressed. Ver. 22.
• D. 6. Piety to parents enlargeth the hearts of children to them in wants for their supply.
• D. 7. Princely presents to Parents become children exalted by God. Ver. 23.
• D. 8. Brotherly kindness not only dismisseth relations in peace, but loadeth them with tokens of love.
• D. 9. Gracious brethren give charge to others against wrath and quarrels.
• D. 12. Gracious hearts having pardoned others, desire them to be in love together. Ver. 24.

7. The next event in the history of Josephs carriage to his brethren, which is also the fourth and last general of the Chapter, is the return of the sons of Jacob to their father, together with the issue of it, v. 25. to 28. Herein these particulars occur to be considered.

1. Their ascent unto, and arrival in Canaan, — And they went up out of Egypt, and came into the land of Canaan, to Jacob their father. Sept. and Cald. same. Wherein, the good hand of providence is observable toward them.

1. In their way and motion, they went up safely and freely from Egypt.

2. In bringing them to the end of their journey, they attained their own country and fathers house in safety, which was no doubt mercy to them and their father. Ver. 25.

2. Their report which they make unto Jacob their father, strange tidings unto him, in two particulars.

1. And they told him saying. Joseph is yet alive. Cald. same,— thy son Joseph liveth Sept. This is the first news of the life of Joseph, whom he gave for dead a long time before.

2. The other tidings was as stange And that he is ruler over all the land of Egypt. Sept, and Cald. same. Hereabout doubtless they tell his state and honor and command in Egypt, what entertainment they found, and what orders they had from him.

1. It is evident they now condemned themselves for liars, for they persuaded their father, that he was dead, they are now forced to say Joseph is alive: And not without shame, seeing they had deceived Jacob.

2. They now confess the events of dreams and prophesies, wich they had labored to frustrate, that God now had exalted Joseph, and made him their Lord, which they so much disdained in times past: God is too hard for these poor Creatures.

3. The impression of these tidings upon Jacob. And his heart fainted or was weakened, for he did not believe them. —He was astonished in mind, &c. Sept.—the words were shaking in his heart, &c. Cald.

1. The impression of this tidings, so sudden and unexpected, was to the very fainting of Jacob's heart; as the tidings of his death did at first overwhelm him; so this strange tidings of him to be alive strike's him unto an ecstasy, to the very fainting of his Spirit, pressed with doubts and fears.

2. The reason of this impression, he did not believe his son's.

1. An event just upon them because they had lied and said that he was dead, therefore they were not worthy to be believed.

2. An event sad upon Jacob, his unbelef casting him into a swoon; as is incident to men, when doubts and fears work about sudden, strange, and unlooked fortidings, either good or evil, it weaken's m • ns heart, when he is not able to manage them in his understanding and affections. Ver. 26.

4. The confirmation of their report unto Jacob their father, two ways.

1. By word, And they spake to him all the words of Joseph which he had spoken unto them. Sept. and Cald. same. What these words were may be easily conjectured by the former History; words of discovering himself, of comforting them, of invitation to his father, for coming to him at this time.

2. By deed they make proof of what they had reported, showing the waggons and provisions which Joseph had now sent by them, to convoy their families and father to him, And he saw the waggons, which Joseph had sent to carry him. Sept. and Cald. same. Here was a real evidence unto sight, although he had reason to suspect their word, Joseph's servants and waggons and present was before his eyes; and this works faith.

5. The comfortable issue of this upon good old Jacob is threefold.

1. His restitution to himself, and better state, And the spirit of Jacob their father revived. — Was stirred as fire under ashes, 〈 in non-Latin alphabet 〉 — Sept. — And the holy spirit rested upon Jacob, &c. Cald. It is evident this was a change upon Jacob's own spirit, it being now recovered to a good state and temper. After his fainting, then he looks about and seeth these tokens from Joseph, and is comforted. Ver. 27.

He now believed and was revived.

2. Jacob's contentation expressed, And Israel said it is much, it sufficeth. Joseph my son is yet alive. — This is a great thing unto me, that Joseph my son is yet alive. Sept.— I have great joy. Cald.— This word Rab is referred by some to the precedent tidings of waggons, and present, as if Jacob should mean, this is much which Joseph hath sent: But it seems rather to look to that which followeth; and it is an expression of contentation, It is much for me. As much as I desire, that Joseph is alive. Therefore it is well read it is enough, he mentions not his honors but his life, it is enough for me, that my dear son Joseph is alive, whom I have so long bemoaned as dead.

3. Jacob's resolution, I will go and see him before I die. Sept. and Cald. same.

1. It is a resolution of faith, resting on God for leave.

2. It is the resolve of dear affection in his desire to see his son.

3. It is but previous to his dissolution, before I die, I desire this; and yet not to be supposed without submission unto the will of God. Ver. 28.

Learn we from it.
• D. 1. After various trials providence orders an escape unto his servants.
• D. 2. Dispersed sons and afflicted fathers are ordered by providence to meet again.
• D. 3. Such providence unto the Children of the Church is observable. Ver. 25.
• D. 4. It becometh messengers to make a true report of events befallen them, and especially Children to parents.
• D. 5. God may order it, that such as have reported evil falsely, shall report good truly.
• D. 6. Joseph may be testified to be alive by such as wished him dead. So God's Saints.
• D. 7. God may make them witnesses of his servants glory, who intended to prevent it.
• D. 8. It is brutish vanity to gainsay God's prophesies, when men shall see them fulfilled.
• D. 9. Sudden and unexpected tidings of good as well as evil may stupify the hearts of good men,
• D. 10. Good men may err in backwardness to believe truth, as in forwardness to believe lies. So Jacob.
• D. 11. It is a just recompense to liars, not to be trusted when they speak truth.
• D. 12. Vnbelief of good which God send's, weakens man's heart, and makes it feeble. Ver. 26.
• D. 13. It concern's suspected witnesses to make proof of their reports.
• D. 14. Authentical words (such as from Joseph) may tend to justify a witness.
• D. 15. Real effects and works are better props to faith with men, than words.
• D. 16. Sight well used may be an help to faith concerning good to come. He saw.
• D. 17. Faith relieved is a reviving cordial to drooping spirits. V. 27.
• D. 18. Contentation is Israel's portion in the life of Joseph, life of dear children content parents.
• D. 19. Tender and gracious parents may desire to see children whom they love.
• D. 20. Old age may adventure to travel for a Joseph's sake.
• D. 21. Old gracious souls have thoughts of death before them, to quicken them to present work.
• D. 22. Death considered stirreth up good fathers to visit and leave behind them something for children. Ver. 28.

CHAP. XLVI.

ACcording to the general division of the History of Joseph's carriage to his fathers house after his preferment in Egypt. This is the eighth event, recorded in the beginning of the chapter, even Jacob's journey into Egypt, with all his. V. 1.27. but in this chapter we have these three generals.

1. Jacob's onset in his journey. Ver. 1.7.

2. The number of souls that went with him. ver. 8. to Ver. 27.

3. His meeting and entertainment with Joseph. Ver. 28. &c.

1. In the first of these we have to note.

1. Jacob's first eminent stage where he stops. Ver. 1.

2. God's appearance to him there. Ver. 2.3.4.

3. Jacob's progress here-upon. Ver. 5.6.7.

1. The first of these contain these particulars.

1. Israel's arrival unto and stopping at Beer-sheba; And Israel journeyed and all that he had, and came to Beer-sheba. Cald. same. — Israel departing, &c. Came to the well of the Oath. Sept.

Herein we have to note.

1, The head, and leader in the journey, Israel, so styled by Moses, who though weak with age and needing help to be carried, yet he was head of the family and so chief in the journey, he with all his Children and servants.

2. Their motion, he journeyed with them, doubtless in those waggons, and means of convejance sent from Egypt; making on in the way.

3. Their stage was Beersheba, some say six, some eight, German Miles distant from Hebron, whence Jacob now came, above Thirty of our English miles; whether he came thither in one day or more is not mentioned; but this is the main stage first noted.

1. It was so called, from the oath between Abraham and Abimelech, the well of the oath. Genesis 21.

2. It was the place, where Abraham and Isaac long dwelt, the place of his fathers.

3. It was in his way directly for Egypt.

4. It was the place where his fathers had raised an Altar to Jehovah, and worshipped him, thereunto God directs him.

2. Israel's work here before he go further, And he sacrificed sacrifices to the God of his father Isaac. Sept. and Cald. same. In sum, here he sets time apart to give solemn worship to God before he go further.

1. The worshipper, Israel, as the master of the assembly with his also capable of this work.

2. The matter of the worship, sacrifices of the flock and herd, such as God required.

3. The object of this worship, the true God; so specified the God of his father Isaac, he is called the fear of Isaac, and so God will be known from false God's, I am the God of Abraham, &c.

4. The scope of this worship or specification of it, according to its ends, and so it was.

1. Eucharistical, by way of thanksgiving to God.

2. Supplicatory, by way of prayer seeking God's presence.

3. Consultatory, by way of inquiring of God concerning his way, and renewing his covenant, that he might go on with more courage in his way, in all he professeth faith in God, and so endeavor's to give glory unto him, Ver. 1.

Note thence.
• D. 1. Under providence inviting (Israel) souls interested in God, may move in their way.
• D. 2. Israel being called, all his are fit to move with him where God calls.
• D. 3. Beersheba, or the place of the Churches abode and God's appearance, is good to touch at in our way.
• D. 4. In hard undertakings and doubtful trials it is good to quicken Faith in God.
• D. 5. Spiritual sacrifice and worship are sweet means of strengthening faith, in all undertakings.
• D. 6. Israel is not ashamed to serve God before infidels.
• D. 7. In undertaking journeys and difficulties, it is good for God's Israel to begin with prayer.
• D. 8. The God of Isaac, even the true God, alone is to be worshipped.

2. As to God's appearance unto him after this, it is declared. Ver. 2, 3, 4. which is made out,

1, In God's call of him, ver. 2. wherein note.

1. The call, and thereof,

1. The manner, And God said to Israel in the visions of the night. Sept. and Cald same. Where we have to note.

1. The power calling: God himself and that was not dubitable, for his speech was well known.

2. The manner of calling itself, it was in the visions of the night; whether such as were to men waking, or in a dream as upon them sleeping, is not certain, nor of much moment, this is to be held, that it was God's call and so Jacob knew it, which way soever it was given.

3. The subject to whom this call cometh, Israel, called by God Jacob in his old name.

2. The matter of the call, wherein occur.

1. God's speaking to him by name, Jacob, Jacob. Wherein is observable.

1. God's aim at the person with whom he had to do, it was Jacob in order to the comfort of the whole Church.

2. The name which God useth, which was that by which he was known in the the time of his affliction, and low condition.

3. The intention and carnestness of God's call to him, in doubling his name, Jacob, Jacob, to make him more earnestly look about him, Moses calls him Israel, but God calls him Jacob: He had need of new strength to prevail against some conflicts at this time.

2. Jacob's reply to God, And he said behold me, or lo here am I. Cald. same. — 〈 in non-Latin alphabet 〉 . What is the matter? Sept. Herein.

1. It is evident Jacob knew God's voice, that it was his and his only.

2. Jacob's readiness to hear God's will and do it, as if he had said Lord, what wilt thou have me to do? Here I am. Ver. 2.

2. In God's encouragement of him in his present undertaking, and that these two ways.

1. By renewing the Covenant-relation with him; And he said I am God, the God of thy father. — God spake to him saying, I am the God of thy fathers, Sept. — I am the mighty God of thy father, Cald. Herein we have to note.

1. God's asserting of himself in his being, I am God, Jacob. Wisdom and strength are mine. I am almighty to work.

2. His assertion of relation, I am the God of thy father, engaged by Covenant to him, and therein I am thy God, and will likewise mind thee.

2. By driving away fears and doubts from him in his present undertaking; wherein note.

1. His express prohibition, Fear not to go down into Egypt, Sept. and Cald. same. It is an encouraging prohibition, driving away fear about his present remooval to Egypt.

Quest. Was Jacob afraid to go thither?

Answ. It is probable he was, though yet very desirous to see Joseph; and it might grow upon these considerations.

1. The prophesy of the bondage of the seed of Abraham in a strange nation which he must know.

2. The present exile from the land of promise.

3. The future corruptions that might befall his family in Egypt.

4. His own infirmities spiritual and corporal, rendering him obnoxious to shakings, and troubles, against all these causes of fear, God encourageth him in this place.

2. The arguments for removing fear, which are these.

1. God's multiplying of his seed there, For I will set thee there for a great nation, Sept. and Cald. same, he might fear the decrease of his seed in a strange land; but God assures him, to increase him to a great nation there; and it was made good, for he went down to Egypt but with seventy souls; and his seed came up six hundred thousand men beside women and children; and this God did in the land of strangers. Ver. 3.

2. God's presence with him, in moving thither and dwelling in Egypt. I will go down with thee into Egypt▪ Sept. and Cald. same. Herein his fear of the loss of God's communion and appearances is removed; God was resolved to go whither he went, and dwell where he dwelt: and all this by the presence of his grace, protecting him, and his, within, and without.

3. God's certain return of him to the land of promise; And I will also bringing bring thee up, — And I will return thee at the end. Sept.— Will make thee go up thence, Cald. This is against his fear of ejection out of the land of promise, where note.

1. To whom God speaketh thus. viz. to Jacob in his seed, for he returned not but as he was carried to be buried.

2. What he promiseth, even to give a sure and full inheritance to his to make them go up again and possess the promised land.

4. His Dissolution in peace under the hand of Joseph, And Joseph shall put his hands upon thine eyes, Sept. and Cald. same. Wherein God promiseth.

1. That he shall see Joseph before he dieth.

2. That Joseph shall do the last office for him to close his eyes: which was the custom of the dearest relations to their dying friends. By all these God strengthens Jacob against his ground of fear. Ver. 4.

Learn thence.
• D. 1. God is ready to answer true sacrificers in times of straits, and their addresses.
• D. 2. God hath had several ways of calling his in times past, but all very sure. God's word.
• D. 3. Israel may become Jacob again, prevailing souls with God may be made low again.
• D. 4. God call's after his Jacob's in low conditions and times of danger yea and doubles it.
• D. 5. As God is importunat to help Jacob, so he is ready to hear God, so it is with his saints. Ver. 2.
• D. 6. For helping his Jacob's in times of trial God presents himself in his being of power.
• D. 7. To comfort saints God showeth himself in covenant-relations to them.
• D. 8. Where God call's to undertakings, there he forbids troublesome fear's.
• D. 9. Egypt is not terrible when God commands souls to go unto it.
• D. 10. God can make places of exile to be for the greatest increase of his Church. Fear not. Ver. 3.
• D. 11. God's gracious presence with his Church in the worst places, may quiet them against fear's.
• D. 12. God's promise of bringing out of danger may encourage souls to go in when he calleth.
• D. 13. God's undertaking to order the death of Saints for good may cure the fear of dying.
• D. 14. Josephs hand under God's promise may comfortably close the eyes of Jacob. Ver. 4.

3. The last particular in the first head is Jacob's progress in his journey, wherein we have to note.

1, His removal, And Jacob rose up from Beersheba, Cald. same. well of the Oath, Sept.

1. The connection here is remarkable, Jacob's motion followeth close upon God's appearance and incouragment.

2. The motion is an act of alacrity and freeness of spirit, old Jacob roused himself after God's manifestation to him, and cheerfully leaves the land of promise, to follow God's calls.

3. The place whence he moveth, is Beersheba, where he had worshipped, and me • t with God: his work being done he now departs.

3. The disposal of all the persons for their journey, wherein,

1. The helpers and orderers, the sons of Israel doubtless the eleven.

2. The persons disposed, first, Jacob their father, next their little ones, and then their wives.

3. The disposal or placing of them for their journey, they lifted them up or took, & carried them in the wagons, which Pharaoh had sent to carry them, wherein are noted.

1. The Kings favor to the weak Church to help them on in their journey.

2. The Churches thankful acceptance and use of such favors from the Prince. This was to bring them from Canaan to Egypt, to sojourn there a while: but in the great return of the Church, we find the Prophet speaking of the like. That they should bring their children in chariots and litters, &c. Isaiah, 66.20. Ver. 5.

3. The ordering of their cattle and goods And they took, &c.

4. Their arrival in Egypt, wherein.

1. Their advent, There came into Egypt.

2. The general account of the persons, Jacob and all his seed with him. Ver. 6.

3. The more special account by sexes, his sons, &c. Sep. and Cald. to same, V. 7.

Quest. 1. Did they get all this substance in Canaan?

Answer. 1. Doubtless Jacob brought much out of Syria. 2. Yet he increased it in Canaan under God's blessing. 3. His Sons got all in Canaan. 4. Canaan is here contradistinct to Egypt, not to Syria, to show that they came not empty beggars out of Canaan.

Quest, 2. How is it said, Jacob's daughters, when he had but one Dinah?

Answer. It is usual in the Hebrew to use plural for singular. So it is said the sons of Dan Hushim, which was but one, Ver. 23.

Quest. 3. Did no more but these go with Jacob?

Answer. No more were of his seed, but doubtless many Servants he must have to such a family, and it is presumed, that they went with him.

It teacheth us.
• D. 1. Saints motion to obedience followeth close upon God's appearance.
• D. 2. Believing souls stir up themselves to go with chearfullnes any whither, when God goes with them.
• D. 3. Places of habitation and comfort must be left, when God calleth to it.
• D. 4. It is natural for them that are strong to help old, and young, and nearest relations in their way.
• D. 5. Princely favor may be used by the Church, when God affords it for its help.
• D. 6. God makes Kings of the earth helpful to his poor worm Jacob. Ver. 5.
• D. 7. It is good providence for men under God, to carry their possessions with them where he call's them.
• D. 8. God carrieth his Church safely where he call's it, even to Egypt.
• D. 9. The third Generations of the Church God giveth for continuance of it.
• D. 10. God makes the Generations of his Church to go into the land of trial. Ver. 6. and 7.

2. The next general of the Chapter is the register of all Jacob's children, who came down with him at this time into Egypt from Ver. 8. to 27. Of which note.

1. The preface, And these are the names, &c.

2. The order of registering, and that is according to the mothers, 4 fold.

1. The children of Jacob by Leah. Ver. 8.15. the sum of all them 33. Er and Onan excepted who were dead.

2. The children by Zilpah, Leah's handmaid. Ver. 16.17.18. These were sixteen souls.

3. The children by Rachel Jacob's wife properly so called. 14. souls. Ver. 19.20.21.22.

4. The children by Bilha Rachel's handmaid were seven. Ver. 23.24.25. All these make seventy.

3. The sum of them which is 2 ways taken.

1. Excluding Jacob himself, and Joseph with his two sons, who were in Egypt before, so the number of souls which came out of Jacob's loins and came now to Egypt, were sixty. six. Ver. 26.

2. Including them 4 Jacob: Joseph and his sons, Septuagint. Josephs sons were nine, and so the whole 75. And so the whole sum of the Church now in Egypt were 70 souls, the wives of Jacob's sons exempted, for they came not out of Jacob's loins; and it is presumed that Leah & the rest of Jacob's wives were dead. Seeing no mention is here of them, some doubts about this account must be resolved to clear the Scriptures.

Quest. 1. How can this be reconciled with that of Stephen Acts. 7.14. where he saith. 75. Souls went down?

Answ. 1. This was at first the error of the 70 in Greek, who report 2 Sons from Manasseh, and 3 from Ephraim: when the eldest was not above 7. And the youngest 6 years of age. ver. 20. And so they err in making Rachel's children. 18. Ver. 22. And so they err in the whole number; but it is to be imputed to some scapes in printing, for Deut. 10.22. they read 70. and no more.

Answ. 2. It is to be conceived such a scape was in the acts also: and no error in Stephen, for he is supposed to know the number: such scapes do not weaken Scripture. Some say Luke only reports what Stephen said, yet the Spirit moving him erred not.

Quest. 2. Wherefore is this register made here?

Answ. Mainly to give occasion to God's people to observe, what eminent performance God made of his promise to Jacob, that he would make of him a great nation. Ver. 3. They were but 70. now and when they came out of Egypt. 600000 fighting men, beside aged, women, and children, they were as the stars in heaven.

Quest. 3. Did the souls come out of Jacob's loins? are souls ex traduce?

Answ. No, that cannot be gathered here. 1. God creates the immortal Spirit. 2. Man brings forth the whole person. 3. Soul is synecdochically used here, and not abstracted: the whole man is born, but the soul is created, when infused.

From all these, general notes may be taken thus.
• D. 1. Genealogies of the Church are lawful, and useful: and so ordered of God.
• D. 2. In the infancy of the Church God numbers soul's by name: in the fullness by gross.
• D. 3. The method of genealogies in Scripture by God's Spirit is arbitrary: not always one way.
• D. 4. God will have the line of his Church distinct from the world where they dwell.
• D. 5. Jacob's thigh by God's power brought forth the Church in the visible beginnings of it.
• D. 6 It concern's the Church to observe their small beginnings to give glory unto God, from one man the Church ariseth to an innumerable company, from. Ver. 8. to 28.

3 The last general of this chapter being the ninth particular in Joseph's carriage to his fathers house after his preferment, is his first meeting with and entertainment of his Father, and brethren. About which we have to note.

1. His salutation of them in this Chapter. Ver. 28.34.

2. His presenting them to Pharaoh. Chap. 47. Ver. 1.10.

3. His care of provision for them. Ver. 11.12.

1. We have reported their meeting and salutation, and herein are considerable.

1. Jacob's sending an harbinger before him unto Joseph. Ver. 28. And he sent Judah, &c.

1. The party sending is Jacob.

2. The party sent Judah, he it seems that was more gracious and fittest for the business.

3. The party to whom he is sent. Joseph.

4. The dispatch together with the end of it, he sent him to direct his face to Goshen, or to signify before him to Goshen.— To meet him at Heroopolis in the land of Ramses. Sept. Cald. as Hebr. — That he should appear before him in Goshen. Syr. To show him the way and prepare him an house of habitation in Goshen. Hierosol. Ben Uzzi. In sum. The end of this message was to let Joseph understand of his fathers coming, and that Judah might have orders from him for disposing their family and sitting down in Goshen. The words may be read two ways.

1. That Judah should prepare by Joseph's order in Goshen.

2. That he should signify Jacob's coming unto Goshen, that Joseph might set his face thitherward to come and meet him, so the 70: And this seems best.

5. Their arrival. And they came into the land of Goshen. Cald. same. That is Jacob and his company, according as it was formerly appointed: There now expecting Joseph.

Which teacheth us.
• D. 1. When God's providence invites his people to a strange land, prudence teacheth them to seek advice from its Rulers.
• D. 2. Prudence points outfit persons for dispatches unto men in power about its affairs.
• D. 3. It is not unseemly for fathers to send unto sons for direction in their way, when God sets them in power.

2. Joseph's return to the messenger, Ver. 29. Where.

1. His preparation, And Jos • ph bound his Chariot, and went up to meet Israel his father to Goshen. — Joined his Chariots, &c. Sep. and Cald. Covered his beast, Arab-harness for chariots. Syr. in which note.

1. His princely preparation according to his place, at his command his chariot was provided.

2. his address, he went up in it to meet Israel his father; no doubt having his due attendance with him to accompany him.

2. His access and apparition to him, for it is spoken here of the same person; & he was seen unto him, That is Joseph to Jacob Sept. same. — When he saw him. Cald. And as or when he appeared, Syr. and Ar. he proceeded so far until he came to the sight of his father, and his father to the sight of him, Ben-Uzziel hath a tale here, that Jacob bowed to Joseph before he knew him, and so was obnoxious to have his year's cut short, and that he wept afterward, because he had bowed to him; all is fabulous.

3. His salutation, And he fell on his. neck, and wept on his neck continuedly still Cald. same. — With a great weeping, Sept. This supposeth.

2, His descent from his charet.

2. His filial obedience though a Prince.

3. His natural affection, tenderness, and joy, it was a melting salutation from Joseph to his father, and no otherwise from Jacob unto him doubtless, he wept a good while, over and above, the term noteth some continued meltings without cessation.

Observe we hence.
• D. 1. Tidings of approach of a good father, will move a good child to haste to him.
• D. 2. Princely attendance and instruments are beseeming such as God promotes.
• D. 3. Highest places will not hinder filial duties to parents in gracious children.
• D. 4. Sight of fathers and children after long absence, is affecting upon their Spirits, as desired by them.
• D. 5. Natural affection may stand with grace, and serve it between parents and children.
• D. 6. Joy expresseth itself in tears, for enjoyment of a desired father, and so of a son, Ver. 29.
• D. 7. Tears speak aloud the hearts desire.

3. Jacob's expression after the fit of weeping was over, And Israel said unto Joseph, now let me die, since I have seen thy face, because thou art yet alive, Sept. same. — Although I should die now, I am comforted after that I have seen thy face, &c. Cald. Other readings differ not much from the original.

1. The speaker here is Israel to Joseph; a good father unto a good son, who was as dead, but now appeared to be alive.

2. The speech by way of wish or desire, Now let me die, after I have seen thy face. It is not a rash desire of death, but a speech of contentation, that now he had nothing else in the World, that should stir his desires to live, seeing he had obtained that one thing to see Joseph alive. Though he should die now, yet he was fully satisfied with it, as the Calde paraphraseth.

3. The reason of this desire of contentation, Because thou art yet alive, the strength of his reason is considerable, that it should make Jacob so willing to depart.

1. There is much weight in the person, Thou livest, thou not only my beloved, but God's beloved, of whom God hath spoken so much good as to his Church, and to whom God hath revealed his will so far, thou whom God hath made a nursing father to his Church.

2. There is no less in his surviving, that thou art alive, it notes not only his natural being, but his state of life in which God set him, wherein he was enabled to do good to the Church of God; and now Jacob seeing such a posterity remaining for hopeful comfort to his Church, he expresseth his greater contentation as to his own dissolution, as Simeon, Luk. 2.29.

It teacheth us.
• D. 1. After natures oppression is over, grace helps burdened souls to speak to each other.
• D. 2. Sight of desired comforts below, keep not gracious hearts from desiring death.
• D. 3. Saints desire of death is of contentation, not of rashness, or discontent.
• D. 4. Although death be terrible to nature, yet it is desirable to Saints upon good terms.
• D. 5. The surviving helps of God's Church make old Saints more willing to depart, Ver. 30.

4. Josephs bespeaking his Brethren after his salutation of his father, wherein he showeth.

1. What he will speak for them unto Pharaoh, Ver. 31, 32.

2. What they shall say to Pharaoh, when he should call them, Ver. 33, 34.

In the first we have.

1. The speaker with the parties to whom, And Joseph said unto his brethren, and to his fathers house, Sept. and Cald same.

2. The speech which is by way of promise.

1. Of his going to Pharaoh, I will go up to Pharaoh, Septua. and Cald. same. His mind is to go to Pharaoh about their business.

2. Of his speaking to Pharaoh in their behalf, And I will show, &c. Wherein he promiseth.

1. To own his kindred.

2. To declare rheir advent according to his leave, Ver. 31.

3. To discover their trade of life, that they were shepherds, And they are men feeding sheep, for they have been men of cattle, that is possessors and masters of cattle.

4. That they had brought all with them.

3. Of his procuring a fit seat for them, which is implied though not expressed, Ver. 32.

In the second, He showeth them what they should say to Pharaoh, in case he might question them about their course of life. Where.

1. He supposeth Pharaohs question, as was likely for a King to a sojourning stranger, within his dominions to inquire of their course of life, And it shall be, when Pharaoh shall call, &c. If therefore Pharaoh call you, and shall say, What is your work? Sept. and Cald. same, Ver. 33.

2. He suggested their answer, because they were men not used to the Court.

• 1. That they should acknowledge the honest trade of themselves and their fathers, that they were shepherds, Ye shall say, thy servants trade, &c.
• 2. The reason of this acknowledgement is twofold.

1. To procure a place fit for their trade of life, and to preserve their flocks, That ye may dwell in the Land of Goshen,

2. To avoid offense unto the natives, For every shepherd is an abomination to the Egyptians, Sept. same. — Egyptians do abominate, Cald. And others to the same sense.

Quest. Why did the Egyptians abominat them?

Answ, It is conceived. 1. From pride, that they disdained so poor a calling. 2. From superstition, because shepherds did eat of the flock, which they worshipped, that therefore they might enjoy their religion pure & not be an offense to others. Joseph thus adviseth them to speak unto Pharaoh, when they were called, Ver. 34.

It learneth us.
• D. 1 After duty to fathers, brethren are likewise to be respected, and well entreated.
• D. 2. Gracious men in power will use their interest for the comforth of their brethren in the Church.
• D. 3. Good men exalted by God will take care to preserve their fathers house. Ver. 31.
• D. 4. Gracious souls set up by God, will not be ashamed of the poor condition of relations.
• D. 5. Flocks and herds must be cared for next to man, Ver. 32.
• D. 6. It is but rational that Princes and Rulers inquire into the trades of such as sojourn with them, Ver. 33.
• D. 7. It is equal for men to satisfy powers concerning their course of life.
• D. 8. It is needful to instruct such to give account of themselves who are not acquainted how to do it.
• D. 9. No man should he ashamed to profess an honest calling, be it never so low.
• D. 10. Places of habitation suitable for callings are desirable.
• D. 11. Proud men are apt to despise those of low condition.
• D. 12. Superstitious soul's abhor all that walk in the truth.
• D. 13. It is honest prudence not to give offense to such persons by mixing with them. Ye may dwell in the Land of Goshen.

CHAP. XLVII.

IN this Chapter is continued the History of Joseph's care toward his fathers house they being now come into Egypt; and in the beginning of it, we have two particulars of Joseph's entertainment recited, viz. his presenting their case and persons to Pharaoh, and then his constant provision for them. Ver. 11.12. But reserving that note of historical order. This Chapter containeth three general heads.

1. Josephs presenting his family unto Pharaoh and by his power settling them, Ver. 1.12.

2. Josephs dealing with the Egyptians upon the sore increase of famine. V. 13.26.

3. Jacob's state and time in Egypt with a preparation unto his death. Ver. 27.31.

In the first general we have these particulars.

1. Josephs address to Pharaoh by himself. Ver. 1.

2. Josephs presenting his brethren to Pharaoh. Ver. 2.6.

3. Joseph's presenting his father to Pharaoh. Ver. 7.10.

4. Joseph's settling them in their place and provision for them. Ver. 11.12.

In the first we have these things more special.

1. Joseph's access to Pharaoh for acquainting him with the advent of his fathers family into Egypt, And Joseph came and told Pharaoh, Sept. and Cald. same.

1. His access.

2. The end of it is here noted; both are expressions of duty from Joseph to the supreme Ruler of the land, it was equal he should make his address, and discover that with his leave his father, &c. were come.

2. His narration of their advent which reporteth.

1. The subjects that were come, My father, and my brethren, and their flocks, and their herds, and all that they have, Sept. and Cald. same.

2. Their advent from their own place. They are come out of the Land of Canaan, Sept. and Cald. same. And all readings.

3. Their stand, which at present they made until Pharaohs pleasure were more known, And behold they are in the Land of Goshen, Sept. and Cald, same. Behold they stay in the Land of Goshen, Syr. This he declareth that there according to appointment they waited for order from the King where to sit down and sojourn.

Learn thence.
• D. 1. Prudence guideth men after instruction for affairs, to come to action. From connection.
• D. 2. Providence order's Josephs address to Pharaoh in behalf of his sojourning Church.
• D. 3. It is meet for inferior Rulers to declare to supreme, the advent of sojourners to the Church.
• D. 4. Prudence guides intercessors to declare the whole burden of the Church to procure a fit supply for them.
• D. 5. Advent from a Land of Famine may move to pity them that live in fullness.
• D. 6. It's meet to declare to Princes, that sojourners wait in place appointed, to receive their orders, Ver. 1.

In the second we have these particular passages observable.

1. Joseph's presenting his brethren to him. Wherein note.

1. The presenter, Joseph a patron full of favor and power.

2. The presented set out,

1. By relation, his brethren.

2. By number, five.

3. By rank or order, in the Hebr. it is from the extreme, that is, as some say, from the eldest & youngest he chose out five.— Cald. as Hebr. Sept. read of his brethren. Sam. He took part of his brethren, — Ar. — As Sept. — And Syr. Others read out of the sum of brethren, and conjecture they were two of Leah's, one of Rachel's, Benjamin. One of Zilpahs, and one of Bilhah, but these are conjectural: there is nothing certainly said of them: but five of them they were; probably some of the elder and younger.

3. The party to whom, Pharaoh, under whose protection thy were now come to be preserved.

4. The presentation, he made them stand before Pharaoh, Sept. and Cald. same, and so the rest. Ver. 2.

2. Pharaohs expostulation with them, And Pharaoh said to his brethren, what are your works? Sept. and Cald. to same, with the rest. This Joseph informed them before, that, Pharaoh would inquire about their course of life, nature taught men then to live in some employments, and he seems to be morally good in this to inquire after men's labors, and conversations.

3. Their answer to Pharaoh, wherein note.

1. Their satisfaction to his question, Feeders of sheep, or shepherds are thy servants, both we and our fathers, Sept. and Cald. same. Our brethren also and our fathers same; no difficulty in this, they acknowledge their mean condition, as Joseph had advised them. Ver. 3.

2. Their additional reply two ways.

I. By a narration of their state.

1. In the end of their coming, And they said to Pharaoh to sojourn in the land are we come, Sept. same. to dwell. Cald. And so others, but the original is clear, they profess no intent but to sojourn: as to their present exigencies.

2. In the reason pressing them, For there is no pasture for the flocks which thy servants have: For the famine is heavy in the Land of Canaan, Cald. same. — For our beasts, for the famine hath prevailed, &c. Sept. Nothing difficult herein.

II. By supplication, And now, we pray thee, let thy servants dwell in the Land of Goshen, Cald. same.— We will dwell. Sept. Ar. Herein they act the part of strangers and desire leave to sit down in a strange land.

1. The matter of request is a suitable habitation.

2. The manner is humble, Ver. 4.

4. Pharaohs reply, and that in these ways.

I. By congratulating Joseph for the advent of his relations, And Pharaoh spake to Joseph, saying, thy father and thy brethren are come to thee, Cald. same. Sept. make a great inversion of the words in 4, 5, 6 ^th Verses. Others are to the same with the Hebr. Herein note.

1. Pharaohs turning to Joseph for answer, who was their mediator at this time,

2. His congratulation, as if he should say, it is well, it is pleasing to me that thy father and brethren are come to thee, and thou hast the enjoyment of thy relations, Ver. 5.

II. By licensing Joseph to settle his father with his family. Herein note.

1. The scope he grants him, The Land of Egypt is before thee, Sept. and Cald. same. And so all readings. The sum of this is, that all Egypt was at his choice, in any place for his father, &c.

2. The place described two ways.

1. By its quality, in the best of the land make thy father and brethren to dwell. Sept. and Cald. same. — so. Sam. Ar. — In the fairest part. Syr. here the benevolence, and liberality of the King appears. He bar's not the best of the land from the Church; so providence sets the heart of Kings.

2. By its name pointing it out, Let them dwell in the land of Goshen. Cald. same. Septuagint. read this in the fourth verse. All readings agree; he grants their desire to the full.

3. By offering preferment to any of them that were fit, And if thou knowest and there be among them men of strength, or activity, then appoint them rulers of the cattle, over those that I have. Cald. to the same.— Sept. read. Verse. 4. — Make them rulers over those that are set over my heard. Ar. Herein we have.

1. A supposition, if Joseph had knowledge of their worth, not otherwise.

2. A concession thereupon, then make them Princes or chief overseers of my cattle. here is wisdom and great indulgence from the King. Ver. 6.

Learn thence.
• D. 1. It suits with nature and is not uncomely for grace to seek the good of all relations.
• D. 2. Providence order's some in favor and power to make his poor distressed Church to stand before Kings.
• D. 3. Providence directs to choose such to stand before Kings, as are of Capacity. Ver. 2.
• D. 4. Morally wise rulers are inquisitive of the labors and employments of their sojourners.
• D. 5. It is a part of truth and modesty to own men's honest though low occupations. Ver. 3.
• D. 6. It is seemly for strangers to declare their ends of coming to strange places.
• D. 7. Lives of flocks and herds are to be cared for, as well as our own.
• D. 8. Famine oppressing may make the Church of God sojourn for its food.
• D. 9. It is suitable for the sojourning Church to supplicate convenient habitation from Rulers. Ver. 4.
• D. 10. God moveth the hearts of Kings to congratulate the access of the distressed Churches to its rest. Ver. 5.
• D. 11. Upon God's providence working, Kings give up all their territories to the Church.
• D. 12. Ingenuous Spirits of Princes under God's motion give the best of their lands to its sojourners.
• D. 13. God orders Princes to give suitable habitation, for his straitened people, to their petitions.
• D. 14. Men of virtue and activity are fit to be set over Kings affairs.
• D. 15. Upon such accounts God hath ordered preferment to his servants in strange Kingdoms. Here to Joseph. So to Daniel, Nehemiah, &c. Ver. 6.

3. Now followeth Joseph's presenting of his Father unto Pharaoh, with the circumstances about it, and herein we have.

1. Josephs presentation of Jacob unto Pharaoh, And Joseph brought Jacob his Father, and made him stand before Pharaoh. Sept. and Cald. same. And the rest of readings. Herein.

1. The presenter, Joseph now exalted in Egypt, and in highest favor with his Prince.

2. The presented; Jacob his father, now a Pilgrim, and in distress, yet Joseph owns him.

3. The person to whom he presents him, Pharaoh King of Egypt, now under God, his patron.

4. The presentation, he himself brought him and made him stand before the King.

2. Jacob's salutation, And Jacob blessed Pharaoh. Sept and Cald. same. — And he saluted him, Ar.

1. The Minister of the blessing Jacob, a Patriarch and Prophet, however at this time a pilgrim in Egypt.

2. The object of it, Pharaoh King of Egypt, yet saluted and blessed by a Father of the Church.

3. The blessing itself, which carrieth in it.

1. Salutation.

2. Acknowledgment and thanks for his royal favor to himself and family.

3. Prayer to God for his special favor to him.

4. Prophetical collation of it in the name of the Lord. Ver. 7.

3. Pharaohs expostulation with him, And Pharaoh said unto Jacob, how many are the days of the years of thy life. Cald. same. — How many are the years of the days, &c. Sept.

1. Here is condescension of the King to to converse so kindly with a stranger.

2. His question is about the term of his age; he question's his sons about their works, but the old father only about his year's and that with reverence of the gray head. Ver. 8.

4. Jacob's answer unto Pharaoh, in three things.

1. In giving an account of his present age, And Jacob said to Pharaoh, the days of the years of my pilgrimage, are 130. Years. Cald. same. — The days of the years of my life, &c. Sept. Other readings to the same purpose.

This is a standard to measure chronology in several things. Herein.

1. He showeth the state of his life in that he terms it a pilgrimage, and indeed, so he was from the first with Abraham and Isaac but eminently in all his motions, to Syria, &c, that which Pharaoh calleth life, he termeth pilgrimage.

2. The term of his life so far as it was spent, he had passed 130. years.

2. In showing the misery and trouble that attended these days, Few and evil have been the days of the years of my life. Sept. and Cald. same. A little thing my life, and days evil.

1. The brevity.

2. The misery of his life in this world is asserted.

3. In declaring comparatively, that his life did fall short as yet of his fathers, And they have not attained the days of the years of the life of my fathers in the days of their pilgrimages. Sept. and Cald. to the same, and other readings.

1. He speaketh of his life at present, for 17 years more were added to him.

2. He confesseth his fathers to be pilgrims, and strangers on this earth.

3. He acknowledgeth their course to extend beyond his. Ver. 9.

5. Jacob's Valediction, and departure from Pharaoh, wherein.

1. He takes leave with the like salutation, wherewith he entered. And Jacob blessed Pharaoh, Sep. & Cald. same, he prayed for him. Ar. Not only as a believer, but as a Prophet also, desiring good for him with effect.

2. He departs, He went out from before Pharaoh. Sep. and Cald. to same. He went out of his sight as some; he withdrew himself to his own place, so reverentially he departs as he came unto him. Ver. 10.

Learn thence.
• D. 1. Gracious sons exalted, have their aged parents in esteem, though afflicted, to honor them. So Joseph.
• D. 2. Providence orders his pilgrim servants sometimes to stand before Princes, and be honored by them.
• D. 3. God by his sojourners repayeth blessing to those that honor them.
• D. 4. It becometh the members of God's Church to salute such as entertain them with a blessing. Ver. 7.
• D. 5. It is natural to men to admire old age; and inquire to the greatness of it. Ver. 8.
• D. 6. The Saints of God have always professed their state of life below to be a pilgrimage.
• D. 7. Short and smart doth God make the lives of his dearest on earth sometimes.
• D. 8. Several terms of life hath God pointed out to his Saints below, some longer, and some shorter. Ver. 9.
• D. 9. It beseems gracious souls admitted to Princes to depart with due salutations.
• D. 10. The best salute from God's servants, is at coming and going to bl • sse those, whom they conversed with. Ver. 10.

4. The last thing in the first general, is Josephs settling his father and family, and providing for them. Ver. 11.12. Herein we have to note.

1. His instating of them. Ver. 11. And Joseph placed, &c.

1. The instituter, Joseph as authorized by Pharaoh.

2. The instituted, father and brethren.

3. The institution of them, he made them dwell. as Heb. Sep. He assigned them an habitation, or placed them, as others.

4. The indowment of them, with sufficiency of means, set out.

1. Simply, He gave them a possession in the land of Egypt, Sept. &c. to same. so the rest. — Inheritance: Syr.

2. Comparatively, In the best of the land, in the land of Raameses, Septu. and Cald. same, with others. This land was the region of Goshen. This Ramses, is conceived to be a great town or city therein; but rather I think it a larger continent, it being termed the land.

5. The authority by which this was done, as Pharaoh had commanded, Sept. and Cald. same, and so all readings. So that, Joseph only as commissionated from the King, but Pharaoh himself by his royal power, so disposed of the Church in Jacob's family at this time.

2. His constant providing for them, And Joseph nourished his father & his brethren, & all his fathers house with bread, to the mouth of the little one, according to the little ones. As a little child is nourished. So it is varied. — Measured out wheat, &c. Wheat according to the body, Sept. — Bread according to every ones family. Cald. — After the manner of little children. — According to the number of the little ones. Ar.

1. The nursing father is Joseph.

2. The nourished, father, brethren, families.

3. The means of nourishment, bread, that was the staff of life.

4. The extent of this provision, as in the letter, To the mouth of the little one. That is from the greatest to the least, he put bread into their mouths, which seems to be most proper to the phrase. Ver. 12.

Learn we thence.
• D. 1. Providence make's children sometimes provide houses for desolat parents and relations.
• D. 2. God order's possessions, and those the choicest for his Church sometimes in its pilgrimage.
• D. 3. The commands of Kings serve the providence of God, for the comfort of his Church. Ver. 11.
• D. 4. Gracious sons under providence may be nursing fathers unto parents, &c. in famine.
• D. 5. God find's out bread for his Church, in strange places, when they have none at home.
• D. 6. God looketh to fill the mouths of little ones in his Church with food, as well as great. Ver. 12.

2. The second general of this Chapter is the history of Josephs dealing with the Egyptians, as to the remaining time of the famine. Ver. 13. to 26. Wherein we have to note.

1. The sad occasion of his transactions with them, which was the grievousness of the famine. Ver. 13.

2. Josephs care in affording them corn for exchange.

1. Of money, which they brought Ver. 14.

2. Of their cattle which they sold, Ver. 15.16.17.

3. Of their lands which they engaged. Ver. 18.26.

1. In the former it is fit to observe.

1. The connection which seemeth to respect the last verse of the 41 Chapter. where Joseph's administration toward Egypt was spoken of, but interrupted by the history of his demeanor toward his fathers house which is continued from Chap. 42. to this place. This passage therefore was noted as the third general of Joseph's administration, from that time which is the modelling of Egypt to a new sorm of subjection unto Pharaoh and therein of government.

2. The matter immediately connected is the sad occasion of all the transactions between them and Joseph. — Herein two things are declared occasional.

1. A sad cause, and the reason of it, And bread was not in all the land, for very grievous was the famine. — Wheat was not, &c. For the famine prevailed mightily, Sept. — Overmuch. Cald. — So Syr. Herein are reported.

1. A nullity of bread, not simply, for there was corn in the store houses, but as to private families.

2. The reason which was the vehement prevalency of the famine, this seems to be about the third year.

2. A sad effect, And the land of Egypt, and the land of Canaan, raged, labored or fainted from before the famine, or by reason of it. — Failed, Sept. — The people of the land, &c. Cald. —And the whole land of Egypt was wasted and the land of Canaan, &c. Syr — The inhabitants were brought to poverty. Ar:

1. The subjects of this evil, the lands of Egypt and Canaan, extended was the subject, the people of these lands, that whence Jacob came and that wherein he and the Church now were.

2. The evil brought on them by famine, rage, madness, fainting, failing, groaning for want of bread; so it was with many families, when in the midst of all God provides for his Church. Ver. 13.

Learn thence.
• D. 1. Providence in order to its own ends, puts nations to want, or scarcity of bread.
• D. 2. Prevailing famine is a very grievous evil.
• D. 3. Grievous famine maketh souls faint and rage and bring sore pains.
• D. 4. In midst of all God feeds his Church. Ver. 13.

2. In the next place we have Josephs ca • e in dealing with the Egyptians in this straight, and that in a just exchange with them for bread.

1. For their money, in which narrative we have.

1. Josephs receipt, And Joseph gathered up all the money, that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought, Sept. and Cald. to same. With the rest. Herein note.

1. Joseph sold them corn.

2. They bought it. viz. the inhabitants of these lands.

3. Joseph received and collects it. 〈 in non-Latin alphabet 〉 . — Sept.

2. Josephs return of all into Pharaohs treasury, And Joseph brought the money into Pharaohs house. Sept. and Cald. same. Herein.

1. The treasurer Joseph, a faithful steward and servant.

2. The treasure, all the money the price of the corn.

3. The treasury Pharaohs house: so he makes him the owner and seeks his profit

Learn we.
• D. 1. Exchange of bread for money is just and lawful in all nations.
• D. 2. It is equal for sellers to gather up all their price from Buyers.
• D. 3. It is just for stewards entrusted to bring the revenue into their Lord's possession. Ver. 14.

2. He dealeth with them in exchange for cattle, in the narrative whereof.

1. Their address to Joseph is related with their motion made to him.

1. The occasion of it is the failing of their money, And the money was consumed from the land of Egypt, and from the land of Canaan. Sept. and Cald. to same. — Here is declared the failing of money among the people: and now hunger crieth for bread: hereupon they seek out again.

2. Their access to Joseph hereupon, And all the Egyptians came unto Joseph. Sept. and Cald. same. To him they were first sent by Pharaoh, and to him they come again in their streits.

3. Their cry unto him, They said give us bread, and why shall we die before thee? For the money faileth, Sept. and Cald. same. Note.

1. Their prayer, give us bread they beg in want, but steal it not.

2. Their argument twofold.

1. Imminent death if they have no bread.

2. The failing of all money to buy them anymore food, Ver. 15.

2. Josephs reply.

1. By way of demand, And Joseph said, give ye your cattle, Sept. and Cald. to same. Here he proposeth another exchange for bread, And that is their cattle and flocks, &c.

2. By way of promise, And I will give you for your cattle, if money fail. — Bread and corn. as Sept. and Cald.

1. His prudence.

2. His justice are carried herein: so he orders under God's guidance for preserving them, and their cattle, which they could not else preserve. Ver. 16.

3. The argument made and executed by them.

1. On the Egyptians part, And they brought their cattle to Joseph, Sept. and Cald. same, &c. That is to make exchange for bread.

2. On Josephs part, And Joseph gave them bread for horses, &c. Wherein.

1. The price paid by the people of all sorts, and every head of cattle.

2. The retribution of Joseph expressed, two ways.

1. By giving them bread.

2. By leading them gently, and sustaining them with bread, so that it was not only a present refreshing, but a continued sustentation of them.

3. The duration was one whole year.

Quest. How could the Egyptians have such cattle, when the shepherds were an abomination to them?

Answ. In short, they abhorred the labor and travel which was laid on others, but not the good or possession of the cattle.

Observe we.
• D. 1. Providence by continued wasting famine consumeth wealth for bread, bread is better than money.
• D. 2. All treasure being spent, hunger will cry out for bread.
• D. 3. Fear of not escaping from death makes some men cry for bread, and others give it. Ver. 15.
• D. 4. Exchange of bread for cattle, is not unlawful. Ver. 16.
• D. 5. To save life, bread is better than cattle, and these easily parted with for it in famine.
• D. 6. Justice must give bread and sustentation to poor men that part with all to save their lives. Ver. 17.

3. He dealeth with them in exchange for lands and liberties to give them bread, wherein.

1. Their motion to Joseph. Ver. 18.19. And herein.

1. The time, And that year was ended and they came to him in the second year, Sept. and Cald. same. The year following. Syr. So that this was not the second of the famine but of the hard pressure, their money was spent in the fifth year, and cattle in the sixth, and now these being gone they come to sell themselves, and lands, and all for bread.

2. Their declaration of their sad condition to Joseph▪ which is in three particulars expressed.

1. We will not hide from my Lord that the the money is spent. Cald. same. — Shall we be worn out by my Lord? Sept. If money fail, here they declare, all their money was gone.

2. That all their herds and flocks were in his hand, bought for bread already.

3. That nothing was remaining but their bodies and lands, Sept. and Cald. same. these were the last they had to barter for bread. Ver. 18.

3. Their pressing expostulation, Wherefore shall we die before thine eyes both we and our land? Cald. same. — And the land be desolate, Sept. This is a pressing argument, shall we die? and the land die also, bereft of its inhabitants?

4. Their petition twofold.

1. Buy us and our land for bread, And we will be, we and our land servants unto Pharaoh. Cald same. Possess us, Sept. Here is their offer for present bread.

2. And give seed that we may live and not die, and the land be not desolate. Cald. same. — That we may sow, &c. Sept. Here their desire is for seed, this being the last year of famine after which God was purposed to give fruitful seasons again. Ver. 19.

2. Joseph's answer to them, made by his actions.

1. His buying it of them.

1. His payment, And Joseph bought all the land of Egypt for Pharaoh. Cald. same. — Possessed, Sept. That is he gave them bread and seed for it.

2. The reason, for the Egyptians sold every man his field, because the famine prevailed over them, Sept. and Cald. same.

1. Their voluntary act, they sold it.

2. The cause provoking, God's hand in famine.

3. The issue, And the land became Pharaohs. So it is read, Sept. and Cald, &c. not only by way of government but by purchase and possession. Ver. 20.

2. His disposing of them being bought, And the people he made them pass to cities from one end of the border of Egypt to the other end thereof, — He subjected them for servants. Sept. — He translated them from city to city. Cald. — Two way's this is understood.

1. That Joseph changed their habitations, they having sold them, and brought those of one end of Egypt, to dwell at the other, to take them off from their old claim.

2. Some think rather, that he brought them to cities near them, there to publish the decree, and to give their assent, and so return them to their places again, this was easier, and seems more probable. Ver. 21.

3. His exception, Only the land of the Priests bought he not, for the Priests had an appointed part from Pharaoh. And they did eat the assigned portion which Pharaoh gave them, therefore they sold not their land. Sept. and Cald. — To the same.

1. The exception made, Joseph did not buy the land of the Priests. Some read Princes, but it is generally rendered Priests, to whom several nations gave honorable respect.

2. The reason of the exception of these lands: because the Priests had allowance from Pharaoh in the hardest times, and they did eat upon his finding, therefore they sold not their lands. Ver. 22.

4. His declaration of the agreement unto the people. Wherein we have to observe.

1. The terms recited upon Josephs part, And Joseph said to the people, behold I have bought you this day, and your land for Pharaoh: loe here is seed for you, and ye shall sow the land. Sept. and Cald. to same.

1. He asserts his purchase.

2. He giveth them seed as they desire.

3. He assigns their work, ye shall sow the land. Ver. 23.

2. Terms upon their part in two points.

1. In what they were to pay to Pharaoh, And it shall be in the provenue, that ye shall give the fifth part unto Pharaoh. Sept. and Cald. to. same.

1. God's product by providence is supposed.

2. The portion thence reserved to Pharaoh is only the fifth, the same portion which was laid up at the Kings cost in the years of plenty.

2. In what they were to reserve to themselves. And 4 parts shall be for you, (hands or handful) for seed of the field, and for your food, and for them, who are in your houses, and for your little ones to eat, so the words changed. Sept. — and Cald. — To same purpose. Herein he giveth what they asked not: necessity made them willing to part with all, but his prudence and goodness orders better for them. Ver. 24.

5. Their free and full assent to this agreement, wherein note.

1. Their acknowledgment, And they said, thou hast preserved us alive, Cald. same. — Thou hast saved us. Sept. This is an acknowledgment of thankfulness ascribing the preservation of life to Joseph under God.

2. Their request, Let us find favor in the eyes of my Lord. Cald. same. — We have found. Sept. In this an humble desire to deal with them in general.

3. Their engagement, And we will be servants to Pharaoh, Sept. and Cald. same. So they engage themselves to be at Pharaohs command to make good their promise. Ver. 25.

6. The last thing in this History is Joseph's legislation, wherein are two parts.

1. A positive injunction, And Joseph put it for a statute unto this day over the land of Egypt, for the fifths unto Pharaoh, — To fifth them. Sept. Cald. same. This doubtless he entered among the Laws of th • t Kingdom. And it had sanction from the people.

2. An exemption of the Priests portion. Only the land of the Priests of them alone was not Pharaohs. Cald. same, — 〈 in non-Latin alphabet 〉 . — Without, &c. Sept. This portion was exempted by the same statute to be 5 ^th free, and not to lie under that tax or tribute. Ver. 26.

Some queries about these transactions must be satisfied to give a right understanding of them.

Quest. 1. Are Joseph's actings justifiable, in taking money, cattle, and lands, from the Egyptians for corn?

Answ. 1. These transactions of his are neither complained of by the Egyptians, nor reproved by God, as appears in the history. 2. All the corn that was laid up in the years of plenty, and now sold by him in famine is rationally presumed to be bought with the kings money. It was not evil to sell that which was bought. 3. The matters of exchange are in themselves lawful, by money, cattle, or land, to purchase bread. 4. The necessity of exchanging these was laid on them by God. 5. As to buying and selling it was a voluntary act both in them and him. No injury done to him who will's this. 6. It appears not that he oppressed them in the price. 7. All this transaction was extraordinary.

1. In God's revealing this to Joseph.

2. In setting him up to provide for the famine, and dispose his provision.

3. In the managing of his office; who could tell how provisions would hold out, but only God, and he to whom God revealed it? what God therefore managed must be just; and such extraordinary cases are not exemplary, to ordinary administration.

Quest. Should not he have given freely?

Answ. 1. No law bound him. 2. It was not his own.

Quest. 2. Did Joseph well in exempting the lands of idolatrous Priests?

Answ. 1. He did no way allow their office, nor allot their provision. 2. He was but Pharaohs steward to pay what he allowed, and exempt what he had made free. 3. In that state, and time Joseph did right in administering justice to all according to the beck of superious.

Quest. 3. How was Jacob's family freed from the fifths, when the Egyptians paid them?

Answ. 1. It was the free indulgence of the Prince. 2. It was at that time the overruling hand of God making Princes indulge his Church. 3. This could not be imputed to Joseph for iniquity For Egypt fared better for them.

It learneth us.
• D. 1. Years and provisions are ended together sometimes, but specially in time of famine.
• D. 2. Second pressures of want, will force to second cries for a relief.
• D. 3. Pressing miseries will not easily be concealed, especially to such as may help them.
• D. 4. It is reasonable for people in distress for life, to show rulers their sad estate. Ver. 18.
• D. 5. Poor creatures are unwilling to die, though they be in famine.
• D. 6. Bodies and lands are souls willing to part with for their food, skin for skin yea all that a man hath will he give for his life. Job. 2. ver. 4.
• D. 7. The sweetness of life will make men willing to be bought and sold, for preserving it
• D. 8. Cries for bread and seed to preserve life are strong in famine. Ver. 19.
• D. 9. Where providence make's the necessity, lands may be bought for bread.
• D. 10. Prevailing famine will make souls to sell all for food.
• D. 11. Providence maketh famine enrich some, when it impoverisheth others. Ver. 20.
• D. 12. Prudence teacheth rulers to convene scattered people unto places fit to know the law. Taking the people's remooval in the later sense.
• D. 13. It may be just for Lord's having purchased lands to remove their tenants. Ver. 21. It in the former.
• D. 14. Nature teacheth men to indow and preserve such as minister to their God, to honor them So doth Pharaoh provide for his Priests.
• D. 15. It is just to give men their dues though they be wicked. Ver. 22.
• D. 16. It is righteous to publish agreements between rulers and people.
• D. 17. It is no less just for rulers to give seed promised and exact labors. Ver. 23.
• D. 18. Under providence there may be portions due from subjects to powers ruling them.
• D. 19. In all exactions it is just for powers to leave to subjects sufficient for their families. Ver. 24.
• D. 20. Acknowledgment of mercies from God by rulers is but equal.
• D. 21. After favors acknowledged, more may be lawfully desired.
• D. 22. Due service is but equal to be given for royal favors. Ver. 25.
• D. 23. Just events of providence may pass into laws.
• D. 24. Under God, Princes may give immunity to some, and not to others. Ver. 26.

3. The last general of this Chapter followeth which is the time of Jacob's sojourning in Egypt, and his preparation for his grave. Ver. 27.31. Herein occur these particulars observable.

1. The state of the Church initial in Egypt. Ver. 27.

2. The term of Jacob's life before and there. Ver. 28.

3. The preparation which he make's for the grave. Ver. 92, &c. In the first of these 4. Things are reported of the state of the Church under the name of Israel.

1. Their habitation, And Israel dwelt in the land of Egypt, in the land of Goshen, Sept. and Cald. to same. &c.

1. Their posture, they dwelt, that is quietly, and in peace without disturbance; God gave them a quiet habitation.

2. The place of it, at large was Egypt, and more strictly the land of Goshen, one of the best portions in Egypt. Ben Uzziel adds And they built themselves schools and palaces; but that is not in the text; only it is said that they had a quiet dwelling in a fruitful place.

2. Their possessions, And they had inheritance or held possessions therein, Sept. and Cald. to same. Herein is declared God's providence, not only in giving them houses, but possessions, and those large enough for their families; to yield them comfortable subsistence; how these became theirs, cannot be rationally conjectured, but only by royal indulgence under God's guidance.

3. Their increase of estates, And they grew, or increased, or were fruitful. Sept. and Cald. same. This is properly meant of their herds and flocks and wealth, wherewith God blessed them there.

4. Their increase of seed or children, And they were multiplied exceedingly, Sept. and Cald. the same, &c. That is they grew numerous, though there were but 70 souls at the first, this verse seems to be connected to ver. 12. And it is the eleventh section of the law, as the Hebrew's divide.

Learn thence.
• D. 1. God sometimes sets down his Israel or Church, in large, quiet and fruitful habitations.
• D. 2. Providence orders possessions to his people sometimes in strange lands.
• D. 3. Divine blessing makes his Church rich sometimes, where they have nothing of their own.
• D. 4. Under providence the seed of the Church sometimes is multiplied in the pilgrimage of it and according to God's promise. Gen. 46.3. Ver. 27.

In the second we have to note about Jacob's life.

1. The term he lived in Egypt, And Jacob lived in the land of Egypt, 17 years, Sept. and Cald. same, &c. Here beginneth the twelfth section of the law according to the Hebrews, the last of this book styled. And Jacob lived, from the first words. This is distinguished but by one S. Others by three: but not to stand upon useles notions about it: The contents of this are the last acts and death of Jacob, and Joseph, with the state of the Church to that time. In this term of his being in Egypt we have to obse • ve God's good hand in sweetening the latter part of Jacob's pilgrimage, that for 17. Years he continued in the enjoyment of his son Joseph, and nourished by him. And so many years also are past in his time, as to the being of his seed in a strange land, so providence orders time and place.

2. The term he lived in the world. And the days of Jacob, the years of his life were 7 years & 40 years, & 100 years: So it is read. 147. As we account. Sept. and Cald. same, &c. This number easily appears upon his acknowledgment unto Pharaoh that he was 130. when he came into Egypt, and 17 added make up 147. This serves to help the true Chronology of the Church among other ages that are reckoned, and therefore here recorded.

Learn hence.
• D. 1. Providence sometimes refresheth his pilgrim Saints at the latter end of their way.
• D. 2. Years of children's piety God sometimes proportion's to the years of parents pity over them. Joseph seventeen, when he left his Fathers house.
• D. 3. Various have been the terms of God's servants lives here upon earth.
• D. 4. The Spirit numbers the days of God's Saints for the Churches instruction. Ver. 28.

In the third, which is Jacob's preparation for his grave, we have to note.

1. The occasion of it, And the days of Israel drew nigh to die. — Sept. and Cald. same. — The sense of some fore-running signs of death were now doubtless upon Jacob; and he perceived, that his time of life was expiring, whereupon he begins to make his will, wherein.

1. He bequeaths his body to the grave, and that to a special place of burial.

2. The care he takes about it, expressed in some passages between him and Joseph; Here,

1. Jacob's entrance, and herein.

1. Jacob's call for him, And he called to his son, to Joseph, or his son Joseph. Sep. and Cald. same. That is doubtless he sent for him to speak with him about this matter, it being in his power to perform his will.

2. His proposal to him, whereof note.

1. The form, it is humble and supplicatory, And he said unto him, if now I have sound grace in thine eyes, such is the humble address of suppliants; it is not a speech of doubting, but of engaging, upon the certainty of that favor, which he knew Joseph bore unto him.

2. The matter desired.

1. That he would swear. Put, I pray thee, thy hand under my thigh. Sept. and Cald. same. The rite used in swearing. Gen. 24.

2. The things unto which he would have him swear.

1. Generally. Thou shalt do to me mercy and truth. — Sept. and Cald. same. — These two expressions are used to paraphrase that kindness and faithfulness which is desired from any.

Three words Jacob useth in his desire.

1. To have grace or favor from Joseph.

2. To have benevolence.

3. To have fidelity towards him, when he was dead, that is to perform his will, these three must go together.

2. Specially, he intimates to what he would have him swear, and that was about his burial.

1. Negatively, Bury me not, I pray thee, in Egypt. Sept. and Cald. &c. — Here he binds not to bury him in Egypt. Ver. 29.

2. Affirmatively, wherein his will is expressed, But I will sleep or lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their burying place. Sept. and Cald. same. Herein we have.

1. His resolution. I will lie with my fathers.

2. His injunction is twofold.

1 Thou shalt carry me out of Egypt for burial.

2. Thou shalt bury me in their burying place, where Abraham, &c. were buried in the cave of Macpelah.

2. Joseph's reply by way of grant, And he said, I will do according to thy word. — Sept. and Cald. same. Here is his yea, or single concession. Ver. 30.

3. Jacob's instancy in the matter, which appears in that he rests not contented with his word, but requires his Oath. Herein,

1. Jacob's demand, And he said, swear unto me. Sept. and Cald. same. This being prophetically done, could not be rash, not unlawful to require an oath, doubtless it was of God: and to arm him against dissuasions.

4. Joseph's obedience, And he swore unto him. Sept. and Cald. same. This did but answer the just demand of his father; to quiet his heart in this matter before his death.

5. Jacob's return upon the whole, And Israel bowed himself upon his beds head. Cald. same. Onkel. Hierosol. — Uzziel. The 70. read upon the top of his staff; mistaking the vowells, The Apostle reads so also. Heb. 11.21. Bed and staff might be together: And lying upon the one with the help of the other, might bow. — The Syr. read, to the top of his Scepter, meaning, Josephs: but not rightly.

1. We read Jacob's piety to God in worshipping for every mercy; & no doubt his thankfullnes to Joseph.

2. The manner of it by reason of his weakness, he did it upon his beds head, raising himself as he could.

Quest. 1. Why is Jacob so earnest to be buried in Canaan and not in Egypt?

Answ. 1. Not out of superstitious preferring of places, one above another 2. Not from natural inclination unto his own place. 3. But the motion of God seems to be in this, for these things were acted by faith. Heb. 11.21. 4. To teach his sons to look to the promised land by believing.

These considerations are solid.

Quest. 2. Why doth he make Joseph swear to it?

Answ. 1. Not upon mistrust of his fidelity, whereof he had good proof. 2. But to arm Joseph against temptations. 3. To show the greatness of the matter unto which he require's him to swear, and that his sons might see the moment of it: and act faith more firmly.

• D. 1. Approaching death should make men put their houses in order, and prepare for the grave.
• D. 2. The best of sons, are best trusted, with the interring of parents.
• D. 3. Rites external in swearing have been various in the Church.
• D. 4. Favor, benevolence, and fidelity dying parents may beg of surviving children.
• D. 5. Parents may bind children not to bury them in places inconvenient. Ver. 29.
• D. 6. The law of nature may appoint burial with Fathers, much more the law of faith.
• D. 7. The faith of the Patriarchs did work as to the place of burial to appoint it.
• D. 8. The testamental word of parents, though hard, yet should be sacred with good sons. Ver. 30.
• D. 9. In matters of weight, parents may justly desire an oath from their children.
• D. 10. In such cases good children should confirm their word by oath to parents.
• D. 11. Holy Worship of God is meet from dying Saints, for his gracious disposal to the grave.

CHAP. XLVIII.

It was observed at the 27. Verse of the former Chapter, that the last section of the law as to this book began, which is the twelfth; this continueth to the end. Where are declared.

1. Jacob's last will or testament.

• 1. About disposing of his body to burial. Chap. 47.
• 2. About his Legacies to Joseph and his sons. Chap. 48.
• 3. About all his sons by name. Chap. 49. Ver. 1. to Ver. 28.
• 4. About his burial his repeated charge to all. Ver. 29.30.31.32.

2. Jacob's expiration. Chap. 49. Ver. 33.

3. Jacob's funeral. Chap. 50. Ver. 1.13.

4. Joseph's remaining life and death. Ver. 14.26.

This Chapter contains the second part of Jacob's Testament, which concern's Joseph and his sons, wherein.

1. Jacob's adoption of Joseph's sons, Ver. 1.7.

2. Jacob's blessing of him and them. V. 8.20.

3. Jacob's special promise and gift to Joseph. Ver. 21.22.

In the first we have to observe these particulars.

1. The occasion of this present action made up of two things.

1. The tidings of Jacob's sickness to Joseph, And it was after these things, that one said to Joseph, behold thy father is sick. Cald. same. — It was told, that thy father was violently sick. 〈 in non-Latin alphabet 〉 Sept.

1. The time of tidings, after these words or things past, between Jacob and Joseph in the former chapter about his burial; how long after is not expressed, but long it could not be, for he died in that year of his age. 147. It was therefore some short time after.

2. The tidings that came, was the sickness of Jacob his father: wherein.

1. The relator might be a messenger sent from Jacob, but nothing is expressed, and the same it is probable told Jacob afterward of his coming

2. The message itself, was of the declining condition of Jacob and his weakness increasing on him: the seventy useth a word, that noteth a troublesome or violent disease; doubtless now old age and the evils attending did press him nearer to the grave then he was at his former visit.

2. The next thing occasioning this act of Jacob is Josephs visiting of his father in his low condition, And he took his two sons with him Manasseh and Ephraim. — Cald. same. — Taking his 2. Sons he came to Jacob. Sept.

1. Herein his piety is evident to his venerable father, that he cometh to visit him, and express filial respect unto him, now in his weakness and declining estate.

2. His prudence, for himself and sons to get some special blessing ministered by the hand of a dying friend of God; for without question he brought his sons to have their share in Jacob's Testament, which he bestowed on them. Ver. 1.

Learn hence.
• D. 1. Successive decays of life toward the grave is the lot of God's dearest servants.
• D. 2. To give tidings of declining parents, &c. to relations concerned is rational.
• D. 3. Piety would persuade good sons in highest place to visit parents in their low estates.
• D. 4. Prudence directs the best of children to get a legacy of blessing from holy parents to them and theirs. Ver. 1.

2. The act of Jacob in adopting or declaring his will thereabout, wherein we read,

• 1. The act preparatory. Ver. 2.
• 2. Act constitutory. Ver. 3.4.5.6.
• 3. A rational account of it. Ver. 7.

In the first act which is preparatory, we have to note.

1. The occasion of Jacob's stirring, And one or he declared to Jacob and said, behold thy son Joseph is come unto thee, Sept. Cald, &c. same.

1. The reporter may be the same; that carried tidings to Joseph.

2. The matter declared, was such as was a reviving unto Jacob, behold Joseph thy son is come unto thee, his very name was pleasant unto Jacob: and therefore is with an emphasis told him. Behold Joseph is come.

2. The preparation, which old Jacob maketh to his work. And Israel strengthened himself and Sate upon the bed, Sept. and Cald. same. Where note, the Seventy render here the same word a bed, which formerly they read a staff. Chap. 47. ver. 31. — He forced himself as some others.

1. His rousing up of himself.

2. His posture in his place is described all disposing of him unto his future work.

It learneth us.
• D. 1. Tidings to the sick of gracious visitor's is rational, and commendable.
• D. 2. Eminent comforters are eminently to be discovered to declining souls.
• D. 3. Access of such comforters may be a reviving to dying souls. Ver. 2.

2. In the act of constitution we have to note,

1. A rehearsal of the first ground or cause of this adoption. Ver. 3.4.

2. An actual adoption according as it was designed by God. Ver. 5.6.

In the first, which is the rehearsal of the first cause of this act, Jacob discovers it to be God, of whom he here recites,

1. His appearance to him, And Jacob said unto Joseph, God almighty appeared to me in Luz, in the land of Canaan. Cald same.— My God, &c. Sept. Herein,

1. Jacob bespeaks Joseph, the scope of which is to let him know that the almighty God had laid the ground-work of adoption, which he was now about to act upon his sons.

2. He showeth the certainty of it in his apparition, that it was no fancy but God almighty himself was seen by him.

3. The place where expressed, in Luz, that which is called Bethel, and this in the land of Canaan; in this place God appeared twice to Jacob.

1. When he fled from Esau. Gen. 28.13.

2. When he returned to pay his vow. Gen. 35.9.12.

2. His blessing (and blessed me) and this was in the change of his name, in renewing the Covenant for all temporal and spiritual good, this was then done in present. Ver. 3,

3. His promise,

1. Of multitude of seed, And he said unto me, behold I will make thee fruitful, and multiply thee, and give thee to be an assembly of people's. Sept. and Cald. to same, &c. All these expressions do but note the promise of multiplying his seed: the first word of making fruitful is that from whence Ephraim was named; and so he hints, that this promise was to be made good in him partly who had his name answerable to the promise.

2. Of magnitude of possession, And I will give this land to thy seed after thee, and eternal inheritance. Sept. and Cald. same, &c. Here he notes the portion unto which he would adopt them. Ver. 4.

1. The portion, was that land, even that of Canaan.

2. The legatees, his seed after him, such as were to come.

3. The term of holding, an everlasting inheritance, that is, it was to their ever; while they should abide keeping the covenant with God.

Observe we.
• D. 1. True external adoption into the Church, must be grounded upon God almighty.
• D. 2. God's appearance is a sufficient warrant for any work ordained by him.
• D. 3. Former appearances of God may be for future events.
• D. 4. God's blessing upon Jacob and the fathers, was Prophetical as to generations following. Ver. 3.
• D. 5. God's promise of fruitfulness of his Church to Jacob, was with respect to other persons.
• D. 6. God's promise of his Churches inheritance must be the rule of adopting to it. Ver. 4.

2. The actual adoption of Joseph's sons by Jacob, now followeth. Ver. 5.6. Which is twofold.

1. Immediat of the two sons Ephraim & Manasseh, wherein we have to note.

1. The person adopting, Jacob the father of the Church now authorized by God to this; it is a fathers part only to adopt.

2. The persons adopted, expressed here.

1. By their natural relation to Joseph, And now thy two sons. Cald. same. — Now therefore, Sept. and so some others: and it seems to be a rational inference; from God's appearance & promise to him: now therefore since God hath promised thus to make me fruitful, thy two sons are the branches, which must bear some fruit for me, I will theerfore adopt them for mine, he acknowledgeth them Joseph's as to natural generation, but he was now altering their relation by grace.

2. By name he notes them, Ephraim and Manasseh, So Jacob speaks of them in this order, still putting Ephraim in the first place.

3. By the place of their birth, Which were born unto thee in the land of Egypt, Sept, & Cald. same.

4. By the time of their birth, Before I came unto thee into Egypt. Sept. and Cald. same, &c. Whether he had any other sons born now after Jacob came into Egypt, is not recorded; by Jacob's distinctive expression it may probably seem that he had or might have.

3. The adoption itself, They are mine, Sept. and Cald. same. As Reuben and Simeon they shall be mine. Sept. and Cald. same. They shall pertain to me as Reuben, Sam.

1. The adoption stands in making his grand children his own, making two tribes of Joseph and giving them inheritance among his own sons; so Joseph had the birth-right and double portion, the reason whereof we may read. 1 Chro. 5.1.2.3.

2. The manner or kind of it as Reuben and Simeon, So they shall be mine, That is as my own immediate children, coming out of my own thigh: this taken generally is the external adoption into the Church, a type of that true adoption which God the father maketh of strangers in Christ unto himself. Ver. 5.

2. Mediat adoption of Joseph's other sons, wherein these particulars are considerable.

1. Jacob's leaving all other following issue of Joseph under his own name, And thy begotten issue which thou shalt beget after them shall be thine. Cald. same. — Sept. leave thine out. — So others, Thine they shall be & pertain unto thee. Here is a discretive act, excluding them from the immediate adoption.

2. Jacob's collateral and mediate adoption of them by their forenamed brethren, By the name of their brethren shall they be called in their inheritance. They shall be after the name of their brethren, shall be called in their lots, Sept. Cald. same. As Hebr. So Syr. and Samar. — They shall be reckoned, Ar. although Jacob makes them not distinct tribes, yet he excludes them not from the inheritance of his Church, but reduceth them all under their brethren to be either of Ephraim or Manasseh, and so to share in their name and inheritance. Ver. 6.

Learn here.
• D. 1. In external adoption God useth instruments to effect it, so he did to Jacob.
• D. 2, God's authority giveth its full license to adopt into his Church.
• D. 3. Adoption is properly the act of fathers, both external and internal. So Jacob and God.
• D. 4. Such as are born strangers may and must be adopted into the visible Church. So were the Sons of Joseph.
• D. 5. Adoption is the placing of strangers in the room of natural children. So these.
• D. 6. Adoption is not ordained of God for want of children, but of grace to add to them. Ver. 5.
• D. 7. The work of adoption is discretive between persons and persons.
• D. 8. God maketh some fare better by the name, and inheritance of their brethren. Ver. 6.

3. The reason of this adoption followeth though something abruptly connected in his mention of Rachel here made, wherein note.

1. An aposiopesis or abrupt reservation, as it seemeth to be, wherein he implieth, that what did respect him in this adopting, as he had reason enough from God, so as to himself there was reason towards men with respect to Rachel, And I as for me, Sept. and Cald. same. As if he should say, I have reason thus to adopt and dispose the blessing as I do when I remember Rachel, now the reason from her implied and expressed may consist of these particulars.

1 That she was his truest wife, and if Laban had not dealt treacherously with him Joseph had been his eldest son.

2. That she was now dead and buried, & his hopes of farther seed by her were cut of, therefore seeing these were from Joseph her son; supply this way was to be taken, seeing it was so given of God, the contents of the verse are,

1. The rehearsal of Rachel's death.

1. In the time of it, When I came from Padan, Cald. same, Mesopotamia Sept. — Padan Aram, Syr.

2. In the place of it, Rachel died by me in the Land of Canaan, in the way, when yet there was a little space of ground to come to Ephrat a mile. As some. Cald. same. 〈 in non-Latin alphabet 〉 . Sept.

2. The rehearsal of her burial, And I buried her there in the way of Ephrath, that is Bethlehem. Cald. same. 〈 in non-Latin alphabet 〉 Sept. Syr. same as Hebr. Ar. add's and I had no child of her afterward, so that want of seed by her, (God's providence directing) caused this adoption here, this seems to be the plain reason of mentioning Rachel here; with respect to the context, and therefore I pass by other vain conjectures, her burial is here mentioned, with respect to the place not in the city, but in the high way to Ephrat, though not far from thence, which also is styled by the name of Bethlehem.

Learn we.
• D. 1. Human reasons may be subservient to divine, in external adoptions.
• D. 2. God takes away some by death to have seed raised to his Church by others.
• D. 3. Death and burial may befall God's own in their ways of travel.
• D. 4. A Rachel's death may lie heavy upon a Jacob's spirit.
• D. 5. Good souls in their travels may come short of Ephrath, though not of heaven.
• D. 6. High way burials in straights, are no prejudice to God's servants. Ver. 7.

2. The next general of the Chapter, contains Jacob's blessing upon Joseph in his sons. Ver. 8.20. Wherein consider.

1. Preparatory passages thereunto, Ver. 8.13.

2. Actual collation of the blessing. Ver. 14.20.

In the former, we have these foregoing passages unto the blessing.

1. Jacob's inquiry about these sons of Joseph, And Israel saw the sons of Joseph and said who are these? — Or whose, as some. Cald. same. — Who these with thee? Sept. Syr. as Hebr — Are those thine? Sam. — Who are these two? Ar. It is likely Jacob hitherto took notice only of Joseph to whom he spake, not looking about, who were there with him. And now having opened his mind to Joseph he looketh about, here we have,

1. His sight, He saw the sons of Joseph, but knew them not.

2. His query, Who are these? Doubting of them, or by reason of his dimness not discerning who they were. Ver. 8.

2. Joseph's answer. And Joseph said to his Father, they are my sons whom God hath given unto me in this place: Sept. and Cald. same, &c. Where,

1. Joseph satisfy's his Fathers doubt, and owns them to be his sons of whom his Father had been speaking.

2. He glorifieth God in this sweet acknowledgment, that they were his gift to him in the land of his pilgrimage.

3. Jacob's desire, And he said, take them, I pray thee, unto me. And I will bless them. Cald. same. — That I may bless them. Sept. Herein,

1. His demand for their approach, Bring them, or take them, I pray thee, unto me, let them come nigh unto me.

2. His promise, and I will bless them, that is effectually speak good, and do good for them in the name of my God from whom all blessing is. Ver. 6.

3. The reason of Jacob's demand suggested in the way of parenthesis, as ours, but not so by others. For the eyes of Israel were heavy for age, he could not see. Sept. and Cald. same. Not clearly. Syr. Note.

1. The infirmity spoken of Jacob, heaviness of sight.

2. The cause of it, old age, whereby Spirits are worn and grow defective.

3. The effect, he could not see: such weakness was noted of his father Isaac before: and it is the usual adjunct of old age, when those that look out of the windows be darkened, that is the visive Spirits.

4. Joseph's return to his Fathers desire, And he brought them near unto him, Sept. and Cald: same, &c. — He made them to come nigh to himself. Sam.

1. The mover here is Joseph, not Jacob.

2. The moved, were his sons now desired.

3. The motion, he brings them nigh or moveth them near to his Father from the place where they were standing, which was likely to be behind their father, or more remote for reverence sake.

5. Jacob's action hereupon.

1. Toward the sons of Joseph, And he kissed them, and embraced them, Sept. and Cald. same, &c. He had adopted them by his will before, and now he deals with them, not only as Joseph's sons, but as his own, by kissing and embracing them, which were Symbols not only of natural affection, but of civil respect; such as were used by the holy Fathers; and in such cases are imitable still. Ver. 10.

2. Toward God, however his speech is directed unto Joseph, and that is his thanksgiving for this unexpected mercy, here,

1. He bespeaks Joseph. And Israel said to Joseph. Sept. and Cald. same, &c. Taking occasion from his present enjoyment of Joseph's sons, while they were between his knees, he turn's his speech to Joseph.

2. He declareth his former hopelesnes and despondency, I had not thought to see thy face. Cald. same. Sam. — I hoped not for the sight of thy face. Syr. Ar. — Behold I have not been deprived of thy face. Sept. Herein they differ from all, in these he declareth his former thoughts that Joseph had been torn in pieces, and he thought him dead long ago, and never expected to see his face more.

3. He acknowledgeth to his praise, God's goodness, outreaching his hopes. And behold God hath made me to see thy seed also. Sept. same. — Sons. Cald. seed. Syr. Sam. Progeny, Ar. Here,

1. The note of demonstration. Lo! how far hath God gone beyond me in this mercy, it carrieth a note of thankful demonstration in it.

2. The cause acknowledged, God himself, who by his providence ordered all conditions for Jacob and Joseph.

3. The effect acknowledged, the sight of thee and thy seed also, this is more than I did ever hope for in the times of my loss of thee; yet this God hath done for me, that I see thee, and thy seed which must propagat the Church of God. Ver. 11.

6. Joseph's action in order to the blessing of himself and sons. Which is fourfold.

1. His removing them a little from his Father, And Joseph brought them out from between his knees. Sept. Syr. Sam. — From his face Cald. Out of his lap, Ar. these tend to the same purpose; Joseph had brought before near his father even to his knees as he might be sitting upon his bed. And now he set them more conveniently for his father to bless, he brings them out and removeth them to a little distance.

2. His reverential obeisance to his Father with them, And he bowed himself on his face to the earth. Cald. same. — They bowed or worshipped.

1. The sons as Sept. Syr. Sam. It is very likely, he with them: though he were a Prince, yet forgets not parental honor. Ver. 12.

3. His ordering them in their posture. And Joseph took them both. Ephraim in his right hand toward Israel's left, and Manasseh in his left hand toward Israel's right. Sept. and Cald. same, &c. No difficulty is in the letter, the reason of this posture was to have the eldest son to have the right hand blessing, & the jongest the left-hand blessing as afterward Joseph discovers, they were symbols of the greater and less blessing in those times.

4. His approach with them, again unto his father, And he brought them near unto him: Sept. and Cald. same. Syr. Sam. Ar. to same. In this he fits them for his father, that he might more easily perform the rites of blessing toward them, and hitherto all these passages of Jacob and Joseph are preparative for blessing.

Learn hence.
• D. 1. Prudence in good men may divert nature from the remembrance of sad events. Connect. About Rachel.
• D. 2. Weak nature may see in part that which it doth not discern. So Jacob.
• D. 3. Reason suggests inquiry to know what sight doth not discern. So in this case. Ver. 8.
• D. 4. Sons in strength should help the weakness of aged parents. So Joseph to his father.
• D. 5. It concern's fathers to own their children especially in order to a blessing. So Joseph his.
• D. 6. Godly parents account their children God's gift unto them. So Joseph.
• D. 7. It is a mercy remarkable to have children for blessing in a strange place.
• D. 8. Gracious fathers desire their children's children to bless them. Ver. 9.
• D. 9. Old age makes the Saints subject to the same infirmities, as other men. So to Jacob.
• D. 10. Dimnes of sight is an usual symptom of old age.
• D. 11. Weakness in sight makes mistakes, that need direction in the holiest men.
• D. 12. Good fathers yield to the desires of bringing children to them that can bless them.
• D. 13. Kisses and embracings are not unseemly from holy ancestors to their seeds seed in order to blessing. Ver. 10.
• D. 14. It is meet for holy ancestors to acquaint the sons of God's dealings with them.
• D. 15. Hopelesnes of mercy with good souls makes them remember it more sweetly.
• D. 16. God's mercies sometimes overreach hope and expectation of his people.
• D. 17. Saints delight to show their over abounding mercies to his praise. Ver. 11.
• D. 18. Suitable motions to dispose for a ministerial blessing is but meet.
• D. 19. Filial obeisance in honor of parents is a just duty in expectation of a blessing. Ver. 12.
• D. 20. There are right-hand, and left-hand blessings, which God giveth by his ministers, greater and less.
• D. 21. Good men may aim one to the right, and another to the left hand blessing, whom God changeth.
• D. 22. It is needful to come near to the ministers of blessing if men desire to have it. Ver. 13.

2. After these preparatory passages, the actual collation of the blessing now followeth. Ver. 14.20. Wherein we have to note.

1. Jacob's benediction. Ver. 14.15.16.

2. Joseph's interruption. Ver. 17.18.

3. Jacob's satisfaction to him and conclusion. Ver. 19.20.

In the first of these which is the collation of the blessing, we may observe.

1. The ceremonial act, Ver. 14. Whereabout note.

1. The disposition of his hands and that cross to Joseph's posture of the children, as appears in his double action.

1. And Israel set out, or stretched out his right hand & put it upon the head of Ephraim, and he was the younger, Sept. and Cald. same. &c. Wherein we may see.

1. The minister of the action, Israel now empowered of God to bless, and guided by him.

2. The action is ritual and symbolical, he stretched out his right hand, which was signal to the bestowing of the right-hand blessing.

3. The subject receiving this action, set out both by his name and age, it was Ephraim the younger son of Joseph, who was placed to Jacob's left hand.

2. And his left hand upon the head of Manasseh, although Manasseh was the first born. — Sept. mention not first born. Cald. as Hebr. For or because, or forasmuch, as others read.

1. The minister is the same.

2. The action is placing his left hand a signal of less blessing.

3. The subject, Manasseh Joseph's eldest son.

2. The reason of this disposition of his hands in this ceremony, He made his hands to understand. So in the letter it is renred more plainly to us, He prudently or wittingly guided his hands. — changing hands. Cald.

1. Wisdom no less than divine is the principle of this ordering his hands.

2. Jacob being taught of God, thus ordereth his hands.

3. His hands thus ordered are signals of God's turning the course of nature in his blessing, giving greater and less blessings to whom he pleaseth; not as man order's.

Quest. 1. What need was of this ceremony of imposition of hands in blessing?

Answ. 1. No absolute necessity was of it, but that God could have conveyed blessing without it. 2. Yet a conditional necessity was seeing God revealed so much to Jacob, and guided him in it.

Quest. 2. What virtue or good was in this ceremony?

Answ. 1. No physical power by way of influence. 2. The virtue was sacramental which stood in relation to that blessing which it did concern. 3. In this way the blessing was applied and conveyed by way of visible collation; & so much virtue hath this ceremony at this day in those ordinances whereunto it is annexed under the New Testament. Mark. 10.16, &c.

Note we.
• D. 1. Ministers of blessing should be ready to dispence it to such as God brings to it. Connect.
• D. 2. God made Jacob, Israel to bless others as he was blessed himself.
• D. 3. God of old hath conferred blessing by his Ministers with outward rites, as imposition of hands.
• D. 4. In God's blessing creatures, he sometimes maketh the first last, & last first. No respect of persons with him.
• D. 5. Right and left-hand ministration of blessing do but discover God's disposal of it.
• D. 6. God's wisdom guides hands of Ministers to give blessing according to his will. V. 14.

2. The substantial or true act of blessing. Ver. 15.16. Wherein we may observe.

1. The general proposition of blessing, And he blessed Joseph. Cald. same. — He blessed them, Sept. Here,

1. The minister the same.

2. The blessing ministered, the real effect of all the good afterward named.

3. The subject of it, Joseph in his two sons, both they, and he in them is blessed.

2. The special collation of it in three heads.

1. In the various works of God, wherein he had appeared.

1. To Abraham and Isaac, The God before whom my fathers Abraham and Isaac did walk bless the lads. — Whom my fathers pleased, &c. Sept. Served. Cald. to these senses others. Where we may note,

1. The form of blessing by way of prayer, God bless them, so ministers only can bless, but this is not without effect.

2. The matter of the blessing which appear's.

1. In the fountain whence it is fetched, God almighty; God is set out.

1. In his name of power, God almighty bless to his utmost might.

2. In his Covenant-relation, God who owned Abraham and Isaac my fathers in Covenant with him.

3. In his communion with them, God before whose face they walked, in the light of his countenance: whom they served; and on whom his face shined; God in the fullness of grace.

2. In the relation to himself, and that declares how he found God to him, and so prayeth to Joseph: this is in two ways.

1. In God's provision for him, The God that seedeth me from my former time to this day. — From my youth. Sept. From my nativity, Cald. — From the time I am, or had being, Sam. Ar.

1. The same God is mentioned,

2. In his providence, as Jacob had experience of him, God never suffered him to want but filled him with all good. This is the spring of blessing. Ver. 15.

2. In God's defense of him, The Angel which redeemed me from all evil bless the lads, Sept. and Cald. same, &c. The King. Sam. Herein.

1. The fountain of blessing is described by another name, the Angel which can be no other but God, in whose name he blesseth and God in Christ the Angel of the Covenant.

2. He is specified by redemption work, he hath redeemed me from all evil, bodily and spiritual, the force of all this run's into the blessing.

2. The issue, is in that expression, Bless the lads, Sept. and Cald. same, &c.

Herein is implied.

1. All that God did for Abraham, Isaac and Jacob, all Covenant and providential good for bodies and souls.

2. The effectual application of all this, in the act of blessing, which was their actual admission into Covenant, &c.

2. The next head in this blessing, is the change of their state in a new name, And let my name be called on them and the name of my fathers Abraham and Isaac. Sept. and Cald. same, &c. herein is the completing of their adoption.

1. This name relateth to God himself who is called the God of Abraham, &c. so that they come under the name of God.

2. This name notes the pillars of the Church whose honor is to be related unto God.

3. The name of God, and the Churches name is now really bestowed on them; that is all the blessing of gracious adoption visible.

3. The last head of blessing is in their increase, And let them increase as fish into a multitude in the midst of the land or earth, Cald. same. Among sons of men into a great multitude. Sept. Let them be very much fruitful grow and multiply, &c. In this.

1. The matter of the blessing it was multitude and increase of the Church by them. The word signifieth the increase of fish which is unspeakable.

2. The place, in Egypt or in any other land whereunto God should cal them.

It teacheth us.
• D. 1. God's ceremonies do not go without realities, Jacob blesseth in laying on hands. Connect.
• D. 2. Parents may be blessed in the blessing of their children.
• D. 3. Ministerial blessing is conferred on souls by prayer.
• D. 4. God is the fountain of blessing to them for whom he is entreated by his Ministers designed for it.
• D. 5. God blesseth souls himself, and with himself, as he hath promised.
• D. 6. The God of Abraham, Isaac and Jacob is the God of blessing.
• D. 7. God in a way of favorable communion with his is the God of blessing.
• D. 8. The walking of ancestor's with God is a good ground to hope for blessing on their seed. Ver. 14.
• D. 9. God in the way of sustaining providence, is a blessing God.
• D. 10. Good parents having had experience of the blessing of providence, desire it for their children. Ver. 15.
• D. 11. Redeeming providences from evil are as remarkable as those for maintaining good.
• D. 12. God's redeeming work is in and by the Angel of the Covenant, Christ Jesus.
• D. 13. Redemption blessings from all evil are those, that God bestows upon his Church.
• D. 14. It is a great blessing to have the name of God and of his Church named upon souls.
• D. 15. The name of God, and of his Church are naturally carried together.
• D. 16. Increase of the Church of God is a great blessing upon earth.
• D. 17. The blessing of increase hath been and will be given to the Church.
• D. 18. In lands of strangers as well as enemies God can and will increase his Church. Ver. 16.

2. In the collation of this blessing Josephs interruption of his father is observable. Ver. 17.18. Wherein we have to note,

1. The occasion of it, And Joseph saw that his father put his right-hand upon the head of Ephraim, Ver. 14. Sept. and Cald. same &c. The occasion of interrupting his father was the sight of his hand crossing Josephs design: he had placed Ephraim near to Jacob's left hand, and remote from the tight, and yet Jacob stretcheth out his right-hand to Ephraim, so Joseph saw his father crossing his desire: This occasion's that which followeth.

2. The cause of his interruption, And it was evil in his eyes, It appeared grievous to him, Sep.— And it was displeasing in his sight. Cald. — It displeased his eyes, Sam. — He took it heavily. Syr. — That displeased him. Ar. So ours. Hereupon Joseph's spirit is grieved. And now it works some discontent and displeasure in him, so that which pleaseth God did not please him at this time, hence his passion worketh a further interruption, as follow's.

3. The interruption itself expressed two ways.

1. By deed, And he held up his fathers hand to remove it from the head of Ephraim upon the head of Manasseh. Sept. and Cald. same, Here his action crosseth the guidance of Jacob's hand by God's Spirit, God guides the right-hand to Ephraim, but Joseph would turn it to Manasseh, herein is cross working to God. Ver. 17.

2. By word or speech to his father, wherein observe.

1. His denial of his fathers act, And Joseph said unto his father, not so my father. Septuagint. same. so Sa. Syr. This is not comely or convenient. Cald. Ar. In short he expresseth his mind cross to God, that it should not be so; and this with much distaste.

2. His reason of denial, for this is the first born. Sept. and Cald. same. &c. This was Joseph's reason, that according to custom, and a standing law. The right-hand blessing was for the eldest, but this doth not bind God, who is free in disposing his blessings, he changeth the last to the first. Therefore Joseph's reason is nothing against God's determination.

3. His request. Put thy right-hand upon his head. Sept. and Cald. same, &c. So Joseph's desire goeth out against God's command. Which was discovered by this prophetical collation of the blessing by Jacob. God bids Jacob, lay thy right-hand on Ephraim's head, Joseph require's Jacob to • ut it on the head of Manasseh, so the will of good men sometime crosseth the will of God. Ver. 18.

We learn thence.
• D. 1. God's blessing and man's discontent sometimes meet together in the Saints. Connect.
• D. 2. Experience of blessing going otherwise than desired is occasion of trouble sometimes to the Saints.
• D. 3. Mans own displeasure against God's proceedings is the cause of interrupting blessing.
• D. 4. Good men sometimes would undo what God hath done in point of blessing. Ver. 17.
• D. 5. It is incident sometimes to the Saints to deny what God affirm's.
• D. 6. Good men may think they have reason enough to cross God's providence.
• D. 7. Saints by infirmity may desire God's blessings to be multiplied against his will.
• D. 8. Good souls may thus prove sad hinderers of their own blessings. Ver. 18.

3. Jacob's return to Joseph, and procedure in his work now followeth to complete the bl • ssing, wherein occur.

1. Jacob's refusal. And his Father refused. — And he would not, Sept. Cald. Syr. — Sa. and Ar. as Hebr. where note.

1. His resistence of Joseph, he would not move his hand.

2. His persistence in executing God's purpose implied, he kept them, where they were.

2. Jacob's reason which he giveth for his action, and he said, I know my Son, I know it. Sept. and Cald. same, &c. Wherein.

1. He corrects Joseph's mistake, he thought that by reason of his Fathers dimnes in sight, and ignorance he had done it, but he tells him, he was not ignorant of what he did.

2. He inform's him, that what he did was from knowledge that God had given him.

1. His appellation my son. He owns him though opposed by him, & so he bespeaks him.

2. His declaration, that he knew which was the eldest, and the youngest well enough. And did therefore direct his hands wittingly in conveying the blessing: according to the discovery of God to him, wherein Joseph was to acquiess. I know it, I know it, and I do it knowingly. Let this quiet you, I know God's will in it.

3. He interprets and reveal's the mystery of God's will unto him concerning his sons.

1. About Manasseh, Even he shall be for a people, and he also shall be great. — Be exalted. Sept. Multiplied. Cald. There shall be a nation of him. Ar. Sa. and Syr. same. Where prophetically he telleth him, that Manasseh should have a competent blessing from God, to be a people, and that he should grow great, therefore his blessing was not despicable.

2. About Ephraim, But truly his younger brother shall be greater than he, and his seed shall be the fullness of nations. — For a multitude of nations. Sept. His sons shall be rulers among the people. Cald. Sam. Syr. and Ar. to same. Here the oracle showeth the reason of Jacob's placing the signal upon Ephraim, because the greater blessing was determined to him of God. Joseph had not reason to quarrel with the placing of Jacob's hands. Yet he seemeth more to be offended at the outward ceremony than the promised blessing. So Jacob declares, seeing God hath so ordered the blessing I must order my hands suitable thereunto, the truth of this will appear by consulting Scriptures. (Numbers. 1. ver. 32.33.35. Numbers. 2. ver. 18.20.) Deuter. 33. Ver. 17.19.

4. He proceeds in his blessing. Wherein.

1. His present work is related. And he blessed them in that day. Sept. and Cald. same, &c.

1. His work, he completed his blessing, I, by a prophetical Spirit he bestowed all the good things spoken of before both spiritual and temporal, upon the sons and their tribes, it was a real and actual collation to faith.

2. The time, in that very day and hour, when Joseph came with his sons to visit him.

2. His prophesy for the future, Saying in thee shall Israel bless, saying, God put thee as Ephraim and as Manasseh. Sept. and Cald. same, &c. Herein he showeth the greatness and goodness of the blessing, that in future ages, the Israelites should desire of God no other blessings, but such as were given to Ephraim and Manasseh.

1. The party blessing the Israelit's, God's people, or Church.

2. The act; they shall bless, that is by prayer so desire blessing to their children.

3. The rule, as Ephraim, &c. As if no more could be desired.

3. The order of his blessing observed. And he put Ephraim before Manasseh. Sept. and Cald. same, &c. Whether this be the observation of Moses from himself, that Jacob in this whole action preferred Ephraim before Manasseh; or whether it be related still as part of the history of Jacob that he did still put Ephraim before Manasseh, it will make no difference; this is the sum of it. That the order of this blessing gave Ephraim the first place. And so God's order stood against man's will. Ver. 20.

It learneth us.
• D. 1. Ministers of blessing must resist perverting of it, and persist in doing God's will.
• D. 2. In refusing the desires of his Saints, God giveth them reason by his Prophets.
• D. 3. What men think to be done out of ignorance or mistake in blessing, may be in knowledge, so was it with Jacob in this action.
• D. 4. God's knowledge of creatures makes the difference in blessing his election.
• D. 5. The lesser to the first born, and the greater blessing to the younger is disposed by God. Ver. 19.
• D. 6. Notwithstanding present interruptions God will give present blessing to his people.
• D. 7. God's blessings are the best examples of blessing to his Church.
• D. 8. Israel should learn to bless their children as God blesseth his.
• D. 9. All Israel's blessings must be fetched from God.
• D. 10. The blessing of Ephraim and Manasseh are desirable by the Church.
• D. 11. In the Church of God there are orders of blessing as to persons, some before others.
• D. 12. Man must sit down and God will be exalted in the disposing of blessing on his people. Ver. 20.

3. The last general of this Chapter follow's which contains a special portion bequeathed by Jacob unto Joseph and his sons above the rest of his brethren. Ver. 21.22. Herein,