An Exposition of Genesis

CHAP. XLIX.

This Chapter containeth the third and fourth part of Jacob's last will, together with his death.

• 1. He left his will with Joseph about his burial. Chap 47. Ver. 29. &c.
• 2. He gave special Legacies unto Joseph and his sons: In adoption, blessing, and portion. Chap. 48.
• 3. He proceeds in this Chapter to declare his will concerning all his sons prophetically, in their order. Ver. 1.28.
• 4. He finisheth his will with a repeated charge to all his sons about his burial. Ver. 29.30.31.32. So his Testament is completed; then followeth the second thing noted in the last section, which is Jacob's death. So that this Chapter containeth two general heads.

1. The finishing of Jacob's will.

• 1. About his son's. Ver. 1.28.
• 2. About his burial. Ver. 29.32.

2. The finishing of Jacob's life. Ver. 33.

In the first we have to consider these particulars.

• 1. The preface. Ver. 1.2.
• 2. The testament itself, and that,
  • 1. About his sons, divided into twelve parts. Ver. 3.28.
  • 2. About his burial. Ver. 29.

1. The preface is taken up in the 2 former verses of the Chapter. Wherein we have to observe,

1. The words of Moses the historian, And Jacob called unto his sons. Sept. and Cald, &c. to same. These words Moses relateth of Jacob; what he did, wherein note,

1. The term of connection, which some read, And, others, afterward or furthermore. Noting the continuance and successive passages of the history. Where it will be inquired.

Quest. Was it at the same time, when he blessed the sons of Joseph?

Answ. Whereunto it is reasonably replied, that the conjunction doth not unite moments, but actions, and showeth that which preceded, and that which followed, it is safely presumed, that it was not at the same instant, all Jacob's sons probably could not come so soon together, being at their several places, and about several employments, but it is likely within a little space after they were convened.

2. The act reported of Jacob, he called to his sons: that is, doubtless by messengers he sent for them to convene and come unto him, this must be the call of sick and dying men.

2. The words of Jacob heretofore spoken, and now related by Moses to be his own: and he said, &c. In which speech we have to note,

1. His call to them for convention, and that is very earnest, for he doubleth it, gather yourselves together, Gather yourselves together. Two words are used in the original. 〈 in non-Latin alphabet 〉 — The latter is noted to gather persons or things dispersed. These in the Seventy and Calde are translated by one word, and so by others, Gather, and assemble some read; no difference need be here.

1. The meaning of the speech is plain, that Jacob desired them, one and all, to come together to him when he was now drawing to his dissolution.

2. The instancy of his speech, in doubling his call, and if one word have more force then another, he calleth them to leave employments that might disperse them. And now come to him before his death, he will have no nay nor any delay.

2. The end of this call twofold, as expressed.

1. In respect of himself, that I may show you that which will befall you in the latter days. — In the extremity of days. Heb. — What will meet you in the last days Sept. In the end of days. Cald. So others. Syr. — Of these days. Ar. The end in short is as to himself that he might discharge his duty as God's Prophet unto them before he died.

1. The Prophet here is Jacob, or Israel, he styleth himself by both names here, therefore he conveneth them that he may perform his own duty as a Father and Prophet before he die.

• 2. The work or act is the declaration of God's will unto them. He had much to show them from the Lord.
• 3. The object to be declared, was about future events, things both good and evil, that would betide them in their generations.
• 4. The subject to whom this was to be shown, were his own sons, not so much in their persons, as in their posterities.
• 5. The season and stated time of this concernment is noted by the after-days, which note.

1. More nearly the days of their deliverance out of Egypt; and the events in the promised land, as particulars noted will declare.

2. More remotely the days of the Messiah and the Gospel: which in the sacred callender are generally noted by the last days. All must be included here. Ver. 1.

2. In respect of them, which was their knowledge of these things, that they may be acquainted in measure with them; for this purpose he calleth them to hear so earnestly. Hear ye sons of Jacob, and hearken unto Israel your father. — Hear ye, two times. Sept. — Receive doctrine from Israel your Father. Cald.

1. The duty, which is the end for which they were convened, is to hear, and thereby to know, whereof note.

1. The nature, hear, hearken, it is all one word in the Hebrew, but notes both act of ears, and mind, to hear, know, and understand, and believe, and do the things revealed.

2. The instancy of it in the reduplication of the word, hear, I say hear hearken to your Father.

2. The parties directed to this end, ye sons of Jacob; who by your relation are bound to do no less, than to hear your dying Father.

3. The prophetical instrument to which they are bound to hearken for this end, Jacob, Israel, your father. The relation of a father under two names doth engage them.

1. His natural name given by man, which notes their natural relation, as children to him, a great engagement to hear him at his death.

2. His spiritual name, given him by God, upon his wrestling and prevailing with him, which carried in it still the blessing; it holdeth out.

1. Authority from God.

2. Promise from him, to both which they owed the obedience of faith.

Quest. 1. How did Moses know that Jacob spake this word?

Answ. 1. Somthing might be by tradition: such monumental things being worth preserving. 2. It was doubtless by a Spirit of prophesy, whereby he might know things past, as well as things to come.

Quest. 2. Why write's he so obscurely under figures and parables?

Answ. 1. Such measure of revelation God thought good to give at present.

2. Such manner of speech God was pleased to use for his own ends: both in them that believed, and those that did not, God was glorified.

1. The same Spirit gave understanding to some, that gave the word.

2. Others who regarded not God, were left to their own perverseness to stumble at it.

It teacheth us.
• D. 1. The Spirit of God hath kept his method in delivering his will by his Prophets. Connect.
• D. 2. At God's set time, his Prophets do call such as must be acquainted with his will.
• D. 3. In joint concernments of the Church, God appoints all, as one, to come and know them.
• D. 4. The Spirit is earnest in its call to the Church to come together at God's call.
• D. 5. Readines in convening becomes God's servants at the earnestness of his call.
• D. 6. God's Spirit in his Prophets is so earnest to gather souls only to teach them.
• D. 7. It is proper to God's Spirit from the beginning to show things to come.
• D. 8. The Spirit of old in the Prophets hath foretold good and evil to the Church for the last days.
• D. 9. The things revealed to Jacob's Sons, concern the Church in the last times.
• D. 10. Audience and ob • dience of faith are earnestly pressed unto the revelation of the Spirit.
• D. 11. Piety to natural fathers should make child'ren hear and keep their dying words.
• D. 12. Prophetical fathers must be believed by such as expect to prosper.

2. After the preface, followeth the Testament itself which Jacob maketh to all his Sons by name, which however it is divided by their mothers, of some into fewer heads, yet naturally it is distributed into twelve parts, according to the number of his Sons: in the reckoning of whom he keep's not altogether the order of their birth, but arbitrarily he mentions them as directed by God's Spirit, which is usual.

The natural order is Chap. 29. and 30.

All other nominations of them are arbitrary. So here,

1. The first part of his will concerns Reuben, Jacob's first born. Ver. 3.4. Wherein note.

1. The testator implied, Jacob or Israel. As appointed, and directed by God's Spirit, not swayed by his own will in this matter.

2. The legate, whom this part of the will concerns. And that is Reuben, considered,

1. Personally, as to himself.

2. Typically, as to his posterity unto which the main things bequeathed by prophesy did appertain, as to the latter days, as to his person we have only his name Reuben, from whom his tribe was called Reubenit's. The reason of his name, his mother renders, because God had looked on her affliction, and she rejoiceth in it, saying, See a son. Which is the meaning of the name Reuben. Chap. 29. Ver. 32.

3. The testamental disposition itself, Wherein,

1. A commemoration of what Reuben was and should have been by nature, expressed in these terms,

1. Thou art my first born, Sept. and Cald. same, &c. This Jacob saith, with respect to what by nature he might expect, but not as if by God he were established in it: for by him he was deprived of it, yet this mention serveth to mind him, whence he was fallen.

2. Thou art my might and the beginning of my strength or valor. Cald. same. Syr. Sam. — The beginning of my children, Sept. — Of my grief, vulg. But not suitable here. In these Jacob acknowledgeth by nature the adjunct of primogeniture, which might have been Reuben's. He should have been the virtue and prowess, and chief strength of Israel, it is the title of the first born, Deut. 21.17. Psalm. 78.51.

3. Thou art the excellency of high dignity, and the exccellency of strength or power. — Hard to bear, and hard, and self-willed, Sept. — Thou shouldest have received three portions viz. Primogeniture & priesthood and Kingdom. Cald. — Exceeding in pride and impudence. Sa. — Excelling in nobility and magnificence. Ar, — Remainders of burden and magnanimity, Syr. — First in gifts and greatest in government, vulgar. Several have thus varied in reading, but our translators keep to the letter. Now such should Reuben have been by natural privilege, the caldee Paraphrase seemeth to hit the true sense of this; that by reason of his birthright, to him did belong the excellency of elevation, or dignity, which was the priesthood, and the excellency of the power which was the kingdom, these Jacob minds him should have been his: but now God had otherwise disposed of them, to his brethren. The Kingdom to Judah, the Priesthood to Levi. And the double portion to Joseph. Ver. 3.

2. A prediction from God of what he must expect to be now, expressed in two terms.

1. Unstable as waters, swiftness as of watters, to the letter — Thou hast don injury like the waters, Sept. — But because thou hast followed thine own will, as water poured out, thou shalt not prosper. Cald. — Thou hast been violent & flowed down like water, &c. Sam. and Syr. — Thou shalt not abound with a draught of water. Ar.

It is a metaphorical expression, neither is it hard to resolve it into proper terms; only it is read by some in the time past, to note the violence of his sin, and by others in the future to point out the swiftness of judgment to come; the word here used notes moveablenes to sin, as Judge. 9.4. and by reason that there is no verb to express the time, men use their liberty, some for time past, and then it must note his swiftness to sin; others in the future turn it to set out his swift course to judgment, and the next word that followeth being of the future tense, it is thought better by some to add the former passage to it.

2. The next part of the prediction is, Excell not thou, or, thou shalt not excel. — Grow thou not hot. Sept. Thou shalt not receive the most excellent portion. Cald▪ Think not thyself excellent. Sam. Thou shalt not stand. Syr. In these are an utter abdication of him from his birthright, and excellencies belonging thereunto, Kingdom, and Priesthood, and portion. From God Israel pronounceth, no excellency shall be to him, however he was the first born, God now casts him down from his excellency.

3. The reason of this denunciation, but one in the whole, but expressed two ways,

1. To himself, Because thou wentest up to the beds of thy father, then thou didst defile. — Defile my couch. Sept. — Then my son thou didst violate. Cald. Others to the same. Herein he tells him, that his own sin was the cause to throw him down from his excellency.

1. The party charged, Reuben.

2. The crime, incest in the highest degree in possessing and defiling his fathers bed; that is polluting Bilhah his fathers Concubine. Gen. 35.22. It is doubled, He went up and defiled.

2. To the rest of his brethren standing by, He went up to my couch, whither thou wentest up, Sept. When thou wentest up to my couch. Cald. But it is the third person, therefore is it said by some, my couch is gone up, or vanished. So our translators vary, but it being the same word as before applied to Joseph; It suits best to him, he went up, &c. So he demonstrate's the vile act of his son to be exemplary unto the rest, and that they might see how justly he was put away from his excellency, some read his excellency is gone up, that is vanished, but that is remote.

Quest. 1. How long before was this sin committed?

Answ. It is cast to be near 40 years, and however no mention was of God's taking notice, yet now God remembereth it, and leaveth this mark of dying Israel upon it.

Quest. 2. Did not Reuben repent all this time?

Answ. It is conceived that he had repented, yet God leaveth an outward token of displeasure in such a temporal deprivation of him.

Quest. 3. Did this deprive him of all blessing?

Answ. Surely no, but an outward chastening it was upon him and his; which also was mitigated, and this tribe afterward blessed by Moses. Deut. 33.

Learn we from it.
• D. 1. Prophets, though parents, must deliver the hardest message from God upon their children. So Jacob doth.
• D. 2. Sons of providence may not always be sons of blessing & promise.
• D. 3. Carnal privilege of birth-right &c. profits little as to get God's blessing.
• D. 4. Birth-right external in the Church under the law, was a great privilege and typical to a better.
• D. 5. The beginning of the parents strength in eldest son's will draw parents desire to bless them.
• D. 6. Excellency of dignity for Priesthood and Kingdom, were entailed on the first born.
• D. 7. Where birth-right is abused, all these are rememb • ed to their reproach, Ver. 3.
• D. 8. Swiftnes to sin brings a torrent of evil upon men.
• D. 9. God casts from their excellency such as abuse his privileges.
• D. 10. Impudent lusts of uncleanness turn man's excellency into baseness.
• D. 11. Carnal pollution of a fathers bed is horrid provocation.
• D. 12. Such great evils are remembered many years after committed.
• D. 13. Prophets of God have made sins of some children of the Church, notorious, to be exemplary to others.
• D. 14. Heads of families may do those evils that bring God's visitations upon their posterity, Ver. 4.

2. The first part of Jacob's will being dispatched concerning his eldest son Reuben, the second and the third part of his Testament now jointly follow, with respect to his second and third son Simeon and Levi, Ver. 5, 6, 7. Wherein note,

1. Jacob's description of them, being now to let them know what he was to assign them from God, and that,

1. By name, Simeon and Levi, the second and third son of Jacob by Leah: the names are said to be given by the mother, and the reason of them is rendered. Gen. 29.33, 34.

2. By their relation, he styleth them here brethren: not so much as being of the same father and mother, so there were four more of them, Reuben, Judah, Issachar, and Zebulun, but from their confederacy in evil: they are brethren of iniquity, and in iniquity.

3. By their condition: Instruments of violent wrong are their sojourning habitations, — In is supplied. — They finished the iniquity of their purpose, or way which they chose by a subtle agreement, Sept. — very valiant men in the land of their sojourning, they did valiantly. Cald. As if it were praise worthy. — They finished the iniquity of their conventions. Sam. — Instruments of fury by nature, Syr. — Their breach was by instruments of tyranny. The variety of rendering one word hath some what troubled the reading him, which is 〈 in non-Latin alphabet 〉 it is read by ours habitations, as that instruments of cruelty, dwelt with them; to this several agree; but others see cause to render it, conventions, agreements, confederacies, conversations, the word cometh from that which signifieth to sell. Whence it is used, for men's conversations in compacts and agreements. I find it nowhere rendered habitations by ours but in this place. And they have altered it in the margin. Their swords are weapons of violence, making the word synonymous with the Greek, 〈 in non-Latin alphabet 〉 , so Ari. Mont. Machaerae eorum. But nowhere else is the word so used. I take it best therefore to understand it according to the letter, that their conventions, and confederacies about the murder of the Shechemites were instruments of violent wrong, and they were designed in them. This word is thus used, Ezek. 16.3. Ezek. 21.30. Ezek. 29.14. They themselves with their swords were these instruments of cruelty, in consultation and conversation, this is meant of their action against Hamor and Shecem, Gen. 34. ver. 5. The history is sad.

2. Jacob's detestation of them in their convention of cruelty. Wherein we have to observe,

1. His remonstrance against them. Whereof note,

1. The form, and that is by way of apostrophe from them unto himself, O my soul, my glory, It is a rhetorical and emphatical aversiion from them, as not enduring to look upon them, or speak unto them, He turns away therefore to stir' up his own soul against the fact.

2. The matter of detestation, expressed two ways.

1. My soul come thou not, or, thou shalt not come into their secret. — Let not my soul come into their counsel. Sept. — My soul was not in their secret. Cald. so Syr. And Ar. read in time past.

It is here plainly a detestation of all their cruel counsels and secrets against the Shechemites from his very soul; my soul come not in a thought of approbation among them.

1. The subject inhibited, his soul and inward man.

2. The inhibition, come not thou into their secrets; they dig as deep as hell to hide counsels from God; my soul have nothing to do with them.

2. My glory unite not thyself to their assembly. — And in their consistory let not my bowels contend. Sept. — Let not my glory convene in their assembly. Cald. — In their assembly I fell not from my glory. — My substance is not joined. Ar. So he bespeaks his glory, here we have,

1. The subject. My glory, which may be taken.

1. subjectively. And so it notes both the soul of man which is his chief part, and his tongue which expresseth the excellency of it. Psalm. 16.9.

2. Objectively, for glory acquired, let not the glory for which I look be united to their assembly. The first seemeth nearest to truth, the other may not be excluded,

2. The inhibition itself. Be not united to their assembly, be not one of them: abhor that congregation of evil doers, and bloody men. Keep off from closing with them in their meetings and conversations. This word intimates reason to unde • stand the word in the former verse of conventions, or conversations, whence now Jacob drives his soul.

2. The reason of his remonstrance followeth, which was their horried cruelty expressed two ways.

1. Against man. Because in their anger they killed a man. Some read it, an indefinite, others men, Sept. man. — Slew a slaughter. Cald. —. Men. Syr. A nation, Ar.

1. The principle of action, fury.

2. The act itself, murder.

3. The object, men of high and low degree, Hamor, &c.

2. Against beast, And their self-will they houghed the ox, they digged down a wall. — They houghed a bull. Sep. Sam. — They undermined the wall of their enemies. Cald. They threw down a wall. Syr. and Ar. All the difficulty here, is about one word which by divers points may signify an ox or wall. It is most generally carried for an ox, and so the singular being put for the plural, the meaning is, they did not only slay the men; but they took away and maimed all their beasts. The ox is named synecdochically: but if this word note a wall; the meaning must be that they made their entrance by force, breaking down door's and wall's, making such a violent assault, both ways it notes injurious violence. Herein note.

1. The principle, is their own will or pleasure.

2. The work was an act of violence, either breaking down houses, or destroying cattle or both, these were cruel undertakings. Ver. 6.

3. Jacob's malediction followeth, where-about note.

1. God's act upon their sin, Cursed be their anger, for it was strong, or fierce, and their transgressing wrath, for it was hard, or cruel. — Anger was self-willed, &c. Sept. Wrath was hardened, Sept. — Strong and hard Cald. — Vehement and very bad. Syr. In all this Jacob delivered the just will of God concerning their sin, pronouncing,

1. The curse of God upon it. The subject of it was their sin, not their persons, and the curse discovers what a doleful thing it was, cursed anger, cursed wrath.

2. The reason, it was fierce & cruel, strong and hard. Against God's command. Therefore it is cursed, that is, made justly by God an accursed thing, even that which will bring all evil upon creatures, temporal, and eternal: that so far they might see the deep of their danger.

2. God's act by Jacob upon the persons in their posterity. I will divide them in Jacob, and scatter them in Israel. Sept. same. and Cald. &c.

1. The executor of this, God efficiently, and Jacob ministerially.

2. The act, I will divide and scatter them, not only to distinguish the tribes, as all the rest; but to make them lower than all the rest by division & dispersion among the rest. So Simeon came into the lot of Judah, and Levi had habitations scattered. Joshua. 19.1. 1 Chronicles. 4.39.40. Joshua. 21.2.3. This is the plain meaning of the letter. Ver. 7.

Some query's are to be answered about this.

Quest. 1. How long was this sin acted before?

Answ. About 42 years, yet God forgets it not, neither must Moses, though it concerns his own tribe.

Quest. 2. Did not Simeon & Levi repent?

Answ. It is presumed that they had as to their persons, before this time; for they were still reserved in the Church of God.

Quest. 3. What is the true import of this curse?

Answ. 1. It is a true and real denunciation of God's sentence against the sin, that it was an act cursed of God and deserving the curse upon the persons acting it. 2. It was yet immediately turned to the outward chastening of them in their posterity: which was an evil and curse in itself, however ordered by God for good.

Quest. 4. Was it not a blessing on Levi? Deut. 33.

Answ. 1. In this denunnciation it was a penalty, and so a curse, or sentence of evil. 2. Through grace it was turned into blessing and God did settle the priesthood on him; which was his prerogative.

Quest. 5. Why was not Simeon remembered in the blessing of Moses as Levi? Deut. 33.

Answ. 1. The conceits that Judas was to be of the tribe of Simeon is vain. 2. That it was for Zimries sake whom Phinehas slew is not certain. 3. I rather conceive he had a part of Judah's blessing, though his name be not expressed.

Note we here.
• D. 1. Sons who are sometimes hopes of God's respect and union, may prove children of trouble and dispersion. Such were Simeon & Levi.
• D. 2. Second and third sons by sin may fall under God's displeasure as the first.
• D. 3. There is a brotherhood in sin, as well as in nature, and in grace.
• D. 4. Prophets must not spare the enormities of their own children, when God brands them.
• D. 5. Conversations in cruelty is a grievous brand upon any guilty of them.
• D. 6. Such as are joint in sinning are joined in God's animadversion. Ver. 5.
• D. 7. God in his Prophets and they from him abhor'e sin, which is marked to judgment.
• D. 8. Councils secret and companies of cruel wicked men, are to be abhor'd.
• D. 9. Mans soul and glory should be preserved from tinctures by sin: nor come to, nor close with it.
• D. 10. Mans slaughter and creature destruction are abominable evils.
• D. 11. The wrath and self will of man are the cause of such violencies. Ver. 6.
• D. 12. Sins may be cursed, when persons may be pardoned.
• D. 13. Fiercenes and cruelty are cursed, and cursing evils.
• D. 14. Though such sinners may be pardoned, yet are they not altogether unpunished.
• D. 15. Fathers sins may deprive children of sweet blessings.
• D. 16. Dispersion in family, and Church is a great evil; however God may order, and mitigate it.
• D. 17. God and his Prophets curse together, and bless together. Ver. 7.

4. The next part of Jacob's will concerneth his fourth Son Judah. Whom Leah bare unto him, this is contained. Ver. 8.9.10.11.12.

Wherein we have to note.

1. The form of it in expressing, which is twofold.

• 1. By way of apostrophe to him, Ver. 8.9.
• 2. By declaration to his brethren. Ver. 9.12.

2. The matter expressed both ways, which is nothing but good and blessing, and that declared in several heads.

• 1. In his power and prevalency. Ver. 8.9.
• 2. In royal dignity.
• 3. In the royal progeny of the Messiah. Ver. 10.
• 4. In his plenty, and earthly prosperity. Ver. 11.12.

1. As to the form of speech, it is both by apostrophe from the rest to him, and then by speaking to the rest about him, in both his aim is to make both him and them attentive to the great matters which were to be revealed to posterity about this tribe. The apostrophe seemeth to be carried on to the middle of the ninth Verse, and thus in the letter is it read.

Thou Judah, thy brethren shall praise thee; thy hand be upon the neck of thine enemies, the sons of thy Father shall bow themselves to thee, Ver. 8. — O Judah the lions whelp. My Son thou art gone up from the prey. — The declaration to his brethren followeth. He stooped down, &c. Ver. 9.12.

In the former he bespeak's the subject of this prophesy, and therein points him out.

1. By his name, Thou Judah, thy brethren shall praise thee. — Judah thy brethren, &c. Sept. — Judah I will praise thee, and thou wert not confounded, &c. Cald.

1. The name itself notes praise or confession; his mother gave him the name and showeth the ground, Now will I praise the Lord. Gen. 29.35.

By this his father calleth him and lets him know, he shall deserve his name, the truth of it should be upon him.

2. His father giveth another reason of it, and that is, partly in present, but more for future in his posterity, Thy brethren shall praise thee. So that, he is called praise not only subjective, but objective. As being to be praised by his brethren, and had in honor by his fathers sons, some thus refer it; they shall honor or praise his name by being called by it; so it was in after times; but whether that is intended here, is a question.

Quest. Was not Judah guilty of foul evils, as well as Simeon, &c. Why is he all praised, and they all condemned?

Answ. 1. It is certain Judah was guilty of foul incest with his daughter in law Tamar, but in some part ignorantly. 2. In the manifestation of that case, Judah condemned himself, for that fact, and former evils that did occasion it. Gen. 38.15.16.26. 3. It is in the liberty of God's Spirit to conceal the sin of any or declare it. So it seemed good to God's Spirit to brand Reuben, Simeon and Levi, and here to mention no sin of Judah. 4. This may be added, Judah had not only repented, but ca • ried himself worthily toward his father and brethren, that might countervail his former failings as to men.

2. As to the matter here foretold of him and ordered to him. It is the ground why he is so praise worthy, and that is noted in four heads,

1. In respect of his prevalency, or victory over men, and that is expressed two ways,

1. Literally, and it doth concern two sorts,

1. Enemies. So we read. Thy hand be on the neck of thine enemies, — Upon the back. Sept. — Thy hand shall prevail against thine enemies, thy foes shall be scattered and turned back from thee. Cald. — Thy hand shall avenge thee on thy enemies. Here is bequeathed to Judah in his posterity a mighty prevalency expressed;

1. By an hand proper to him, an emblem of power, thou shalt have an hand, that is, strength and power. (As manus is with the Latins taken.)

2. By its posture, It shall be set upon the very neck of enemies, to bring them under and make them submit.

3. By the object, they are enemies that would have his neck under them, this was confessed by David, thou hast given me the necks of mine enemies. Psalm. 18. Ver. 41.

2. Brethren, The sons of thy father shall bow down themselves unto thee. — Shall worship thee, Sept — Saluting shall prevent thee. Cald. This prevalency of Judah, is in the Church, and among his brethren as well as he had victory over his enemies in the world.

1. The subjects spoken. His fathers sons, which carrieth more in it than brethren; that is, they were born of the same father, Yet their privilege exempt's them not from subjection, the father in the sons was subject.

2. The subjection spoken of, not forced slavery, but willing acknowledgment and homage to be given.

3. The power noted, Unto thee, to Judah, and his seed carried in it, whom it most concern's. Ver. 8.

2. Metaphorically it is expressed, under the power of the lyon, king of beasts wherein.

1. The denomination of him by three terms.

1. His former name, Judah. O Judah.

2. His relation, my son, owned by Jacob.

3. His virtue or prowess, The lions whelp. Herein Jacob resembleth this tribe to a Lion, and that from a whelp to an old Lyon. Gur. Arieh Arieh and Labi, are three names here used, the first notes the Lions whelp, the second the Lion grown, the third the old Lion when he is hardy and sturdy, 〈 in non-Latin alphabet 〉 . Sept. Job. 4. v. 10.11.

2. The action or deportment under this representation and that is threefold.

1. Ascent from the prey, thou art gone up from the prey, From the flock, &c. Sept. — He shall have the dominion in the beginning; but in the end the kingdom of the house of Judah shall be magnified because from the judgment of death my son thou hast taken a way thy soul. Cald. In short by this phrase is intended.

1. His spoil upon enemies, as the Lions prey.

2. His victory, that he is gone up from it, Psalm. 17.12.

2. His repose after his ravening, He stooped down, he couched as a renting Lyon, and as a courageous Lion. Lying down thou didst sleep. Sept. — He shall rest and dwell in his strength as a Lion and as a Lioness. Cal. This notes the quietness of this Kingdom when once the Lion hath prey'd upon its enemies, then it shall rest couchant and lying down as an old Lion, preparing for more spoil.

3. His terrible impression upon enemies in that expostulation, Who shall stir him up, or rouse him? Sept. same. — And there is no kingdom that can move him. Cald. The Question is resolved negatively, none will dare to rouse him when he is couchant nor provoke him to be rampant for prey. Ver. 9.

Quest. 1. What seed and posterity of Judah is here truly meant?

Answer. 1. Doubtless the tribe that was to descend from him by natural propagation. 2. Among them, one chief seed of Judah, afterward called Shiloh is intended, this is Jesus the Son of God coming in the flesh from between the feet of Judah, he is called the Lion of the tribe of Judah; Othniel, David, Solomon, &c were intended, but Christ especially our Lord, who sprang out of Judah. Heb. 7.14.

Quest. 2. When was this fulfilled?

Answer. 1. By divers gradually, as when the tribe was advanced from a principality to a Kingdom; as from Othniel judge. 1. To David and Solomon when Judah lay couchant. 2. By Christ eminently, and that by his ascending from the prey to glory when he had spoiled all his enemies, sin, death, Hell, and the grave, and now he is sat down, all principalities being subdued, who shall rouz him up? It is horrid blasphemy to transferr this to other creatures.

Learn here.
• D. 1. God by his Prophets owneth them souls to be praise who are such. Thou Judah.
• D. 2. Where God puts praise upon any, the Church must admire it, and ascribe it.
• D. 3. Free grace from God remember's no sin against them to impeach their praise whom God accepts.
• D. 4. God hath pointed out to whom he please's prevalency in the world, and in the Church.
• D. 5. Necks of enemies, and knees of brethren, must bow to whom God appoints them.
• D. 6. God giveth the hand to whom he pleaseth among brethren to prevail over others. Ver. 8.
• D. 7. The Spirit symbolizeth virtue and prowess by beasts; as well as vice.
• D. 8. The Spirit of God is the best Herald, he giveth best badges of honor to the Church.
• D. 9. God's Spirit giveth that virtue and excellency to souls, which he blazon's.
• D. 10. Ascents and degrees hath God appointed in the Kingdom of his Church.
• D. 11. Judah was God's chosen, to set his Church, and make it victorious.
• D. 12. Jesus Christ the Lion of the tribe of Judah, is he that rules and none may rouse him. Ver. 9.

2. The next privilege bequeathed unto Judah is Royal dignity. Ver. 10. Wherein we have the third legacy included about the royal seed or progeny to come from between Judah's feet, two promises in all.

1. Of principality in these words, The Scepter shall not depart from Judah, nor a Law-giver from between his feet until Shiloh come.

A Prince shall not fail from Judah, nor a captain out of his loins until the things come that are laid up for him. 〈 in non-Latin alphabet 〉 . — Sept. — He that hath power shall not be taken away from Judah, nor a Scribe from his Children's children, until the Messiah come, whose the Kingdom is. Cald. Onk. — Kings shall not faill from the house of Judah nor skillful doctor's of the law from children's children, until the time, when the King Messias shall come, whose Kingdom it is. Hieros. Targ. — Kings, presidents and scribes teaching of the law. — The younger of his sons, the King Messiah. Tar. Ion. The promise here given is negative, against the departing of the Principality of Judah, but necessarily includes the affirmative of setting the royal power in that tribe. Herein we have these terms to consider.

1. The subject spoken of in this expressed in two terms Scepter and Lawgiver. Appropriate to Judah, the word rendered Scepter notes a rod, and that as some badge of government, (to mean it of affliction is uncouth in this place) and so it came to signify a tribe, as families gathered under one rod. So some render it the tribe shall not fail from Judah: but that suits not so well to the next term of law-giver adjoined: the Scepter therefore here is a royal ensign, and noteth principality, sovereignty, according to this the Sept. Cald. &c. render Kings, Princes. Such as have power. — 〈 in non-Latin alphabet 〉 — Was their royal ensign. Again the word rendered lawgiver. Is by some styled a scribe and teacher of the law, but it is not suitable to express supremacy: highest powers give law's, lower may teach them. This notes a power making laws and imposing them, which properly is a lawgiver. So it is said Judah is my lawgiver. Psalm. 60. v. 7. That is the highest in power, next to God, giving law to his people under him, this is the plain sense of the terms: jointly they note principality.

2. The state prophesied concerning this. It shall not depart from Judah, nor from between his feet; the sense is clear, the sovereign power and dignity shall be in the tribe of Judah; and rulers shall come from between his feet, and come out of his thigh, that is, be born of him from time to time, and they shall not cease, depart or fail.

3. The term of duration, until Shiloh come; this advent of Shiloh shall determine the Scepter of Judah; here it is expressed to limit the principality of Judah, but it contains a special boon itself to Judah, which notes the third legacy of Jacob to him, and so I shall here consider, not excluding its respect to the precedent.

3. The next privilege given to Judah is the progeny Prophesied, & the success annexed to it, so that we have two promises.

1. Shilo shall come from between the feet of Judah Three terms are observable.

1. The subject, Shiloh, our translato'rs keep it as a proper name, which is best; for it is nowhere else in the Scripture but here. The Cald. Targum, do all read, the King Messias, or Messias singly; some make it a common name, as his son, or her son, as some Rabbins, &c. Others read it peacemaker, which may be noted from the root whence it is conc • ived to come, but we keep it a proper name, and that a special title unto the Messiah. The vulgar Lat. read he that is to be sent, mistaking the word.

2. The advent, He shall come, that is in the fullness of time spring out of Judah and be born, as the child that come's forth from between the feet of the mother, which was done when the Son of God became the son of man. Gal. 4.4.

3. The term from whence, here is from the feet, thigh's, loins and strength of Judah, taking flesh from the fathers in this time. Rom. 9. Now look upon this passage terminating the former promise, the meaning is that in that very season, when God shall make Shiloh to be born of the house of Judah then shall the Scepter depart and not before, but herein is expressly carried, shiloh shall come, which is the promise of the Royal seed from Judah.

2. Here is added the promise of success to this Shiloh, son of Judah, And unto him shall the gathering, or the obedience of the people, be. — And he shall be the expectation of nations. Sept. And the people shall obey him, Onkelos. Herein Jacob phrophetically showeth.

1. That Shiloh when he came must be head, & the principality of Judah perfected in him, he should be lawgiver. Isaiah. 33.

2. That not only within that tribe should his territories be, but among all nations.

3. That of all nations some should be gathered by the Gospel preaching; and obey the Christ of God; and herein is the accomplishment of the great promise.

Quest. 1. When began this Secpter to be in Judah? for now it was in Joseph, afterward in Levi, by Moses, afterward in Ephraim by Joshua.

Answ. 1. Its rise was mean and little at first, mentioned in the principality of Othniel. Judges. 1.1.2.13. 2. The government was various in respect of kind, as in judges at the first, &c. 3. The first eminent appearance of this Scepter was in David's Kingdom.

Quest. 2. How is the cessation of it to be understood?

Answ. 1. Predictions of persistency of this Scepter must not be understood without interruptions. 2. No partial cessation of principality in this tribe is to be judged characteristical to this time mentioned. 3. That the total cessation of the dignity of this tribe, did only point out this time of the Messiah, and his coming was the period of it; when the Kingdom of God was taken from them, and given to the nations to bring forth the fruit of it. This was when Herod destroyed the Sanhedrin; with the sad dispersions of that tribe from that time when the Caesars came in, and taxed Judah, at that time this Shiloh was born in Bethlehem.

Learn hence.
• D. 1. Royalty as well as prevalency are given by God, Scepter, and a Lions strength.
• D. 2. Principality and power are Judah's portion from the great God. So Christ's.
• D. 3. Rulers and lawgivers is a good portion of God to his people. Scepters and Laws.
• D. 4. Beginnings and periods of states are God's own appointments.
• D. 5. God hath pointed out gradually from the beginning, the coming of Shiloh, to Adam, Abraham, Isaac, Jacob, and Judah.
• D. 6. It was known in the Church that Shiloh our Lord was to spring of Judah.
• D. 7. The failing of temporal principality in Judah demonstrate's certainty that Messiah is come.
• D. 8. God shut up the temporal Kingdom of Judah in that spiritual one of Christ, or Shiloh.
• D. 9. Messiahs work was to enlarge Judah's Kingdom into all Nations.
• D. 10. Shilohs gathering brings all his people to obedience.
• D. 11. God gave sufficient testimony of Christ a Prince and a Savior in the Old Testament.
• D. 12. It is willful obstinacy to deny the Messiah come in the flesh when the Scepter is departed from Judah, and the people gathered to him. Ver. 10.

4. The last legacy which completes Jacob's blessing unto Judah is the prosperity and plenty prophesied of. Ver. 11.12. Which is elegantly set forth under several metaphors, among the rest in Scripture used to note a prosperous state, wine, and milk are usual emblems. Isaiah. 5.1. &c. Isaiah. 7.22. Isaiah. 51.1. Under both which the prosperity here spoken of is described; the whole prediction containeth four clauses.

1. Binding his foal unto the vine, and his asses colt unto the choice vine, Sept. to same. 〈 in non-Latin alphabet 〉 . Israel shall dwell in the compass of his city, people shall build his temple, and the just men round about it, and the doers of the Law in the doctrine thereof, Onkelos. Leaving altogether the letter and making another paraphrase. Hereabout are considerable.

1. The subject whom this truly concerneth, for the participle binding must needs have its supposit; now hereabout is some difference: some refer' it unto Judah. Others apply it unto Shiloh: it may respect both, out primarily Judah, who is the subject of the blessing. Ari. Monta. reads 〈 in non-Latin alphabet 〉 My son. As speaking to Judah, though generally that is here rendered colt, That is a son of an ass, where (') is paragogical. Judah therefore in his posterity is he spoken of binding his asse, &c.

2. The action attributed here is binding his asses foal to the vine, and asses colt to the choice vine, take it in the letter so as it is to be understood of the posterity & tribe of Judah, it noteth a very great abundance of vines and choice vines, a land of vinyards.

1. It is evident that their great men rode upon asses, or ass' colts, Judge. 10. v. 4. Judge. 5.10.

2. That when they alighted at several places, they did tie or bind fast their beasts to some'thing.

3. That vines should be so plentiful in the borders of Judah instead of every bush and common stick in an hedge, that they tied their very asses at them, some understand the binding of them to vines was in time of vintage to load them with fruit, which may well be. Luther rejects all literal interpretation of this and the following particulars, as belonging anything to the tribe of Judah, and understands all spiritually of Shiloh, which is not fully safe, but we shall after consider.

2. He washed his garments in wine, and his covering in the blood of grapes; He shall wash his robe. 〈 in non-Latin alphabet 〉 . Sept. — The best purple shall be his Garment, his covering shall be silk dipt in scarlet and divers colors. Cald. Onk-

1. The subject is the same literally Judah.

2. The attribute is an act with its circumstances metaphorically setting out abundant prosperity.

1. Washing is a work requir'ing store of water.

2. Garments inward and outward cannot be purified with a little.

3. Wine and blood of grapes are here the symbolical matter, now we know, it is no way proper, nor usual to wash garments in wine, it were the way to spoil them, this therefore must be the sense in the letter; that they should so abound with wine, as water, so much that they might wash their garments in it, which is but a proverbial speech to note great prosperity.

Tar. Ieru. reads. He shall kill Kings and Princes, making rivers red with blood of their slain, &c. Suitable to that Isaiah. 63.1.2.3. Rev. 19.13. But here it seemeth not so consonant, by the other adjuncts, the blood of grapes is a rhetorical paraphrase of wine. Deut. 32.14. Ver. 11.

3. He is red in his eyes above wine. — His eyes are fair. 〈 in non-Latin alphabet 〉 . &c. Sept. — His mountains shall be red, with his vineyards, his hills shall drop down wine; Onkel. — How beautiful are the eyes of the King Christ to look upon, more than fined wine, &c. Tar. Ieru. Here is a further figurative expression of plenty from the effect of wine, which makes a color, and cheers the countenance, it is sometimes a note of the sin of drunkenness, the redness of eyes. Pro. 23.29.30; but not so here, but a symbolical expression of the good effects of Judah's plenty, his eyes shall be more beautiful ruddy and sparkling than wine, that notes a cheerful and joyous state together with their plenty.

4. And white in his teeth above milk. — His teeth more white than milk, Sept. — His fields shall be white with corn and flocks of sheep. — His teeth are exercised in the law, that he eateth not iniquities, &c. Tar. Ieru. This is also a proverbial expression of abundance of good bequeathed to Judah, it is read comparatively in the Hebr. as that before redder than wine, and whiter than milk, the force of it is to express fertility, as it is noted by the abundance of milk, &c. Teeth here are synecdochically taken for the whole, whose soundness is seen by the whiteness of teeth, so that to the letter, this with the former sets out the good portion of Judah. It is queried.

Quest. 1. Whether Judah be here alone concerned, and how?

Answ. 1. It is certain the Testament doth bequeath all to Judah, that is expressed in this passage. 2. It is true that this is meant more expressly to Judah's posterity to be performed. 3. It is certain that Shiloh was his seed, and that the blessing must concern his people.

Quest. 2. How then is it to be understood of Christ?

Answ. 1. It is hard to render every metapho'r in its propriety, as to understand, believers to be the asse colts. and him the vine to which they are bound, & the Apostles eyes, and pastors teeth, &c. these are uncertain conjectures. 2. Yet seeing the Kingdom is promised to Shiloh, which was to be spiritual, temporal accesses may well be here intended to the Gospel-Church. 3. It is not unusual neither by these temporal good things to resemble spiritual, as in the whole book of Canticles, so that however the literal sense be principally to be regarded in the text, yet the application of it to set out the prosperity of the spiritual Kingdom of Shiloh, is not to be denied, seeing in him the portion of Judah was eminently intended.

Learn from it.
• D. 1. Rhetoric in its original is the Spirits work in setting out the will of God. The form of speech.
• D. 2. God's Testament giveth plenty as well as dignity and progeny, to his people.
• D. 3. God's providence blesseth the beast in the prosperity of his servants.
• D. 4. All sorts of plants from the meanest to the choicest are the fruit of God's Testament.
• D. 5. No hyperbole can be to God, though it be to man, he can make wine abound as water. Ver. 11.
• D. 6. All chearfulnes, as well as plenty, is the fruit of God's Testament.
• D. 7. All beauty of a people, milk white, and wine ruddy, is the issue of God's will.
• D. 8. The Kingdom and people of Shiloh by God's Testament, have all temporal, and spiritual prosperity bequeathed to them. Ver. 12.

5. The next legacy is here bequeathed by Jacob unto Zebulun; one of Leah's sons, but not the fifth in order, but so here placed; and so by Moses. Deut. 33. and so by Joshua. Joshua. 19. Though Issachar, were the elder, and Zebulun by the natural account the tenth Son of Jacob, according to the order of his birth all bequeathed to him is in this 13 ^th. verse. Where note.

• 1. The testato'r supposed here, is the same Jacob, the Prophet of the Lord in this work, bequeathing from God what is expressed.
• 2. The Legatee or subject to whom this is bequeathed, is Zebulun, concerning whom we have to consider,

1. His name, which signifieth habitation, or cohabitation, for so Leah named him, because she now concluded her husband would dwell with her, that is, keep his fixed habitation, upon the birth of this sixth son, according to which name the legacy is proportioned to him, as afterward appear's.

2. The subject here intended by this name, and that was not his person, but posterity. viz. the tribe of Israel called by his name: for none of this bequeathment be • el him in his person; but it was prophesied of his seed to come, and therefore given now to Zebuluns faith, that he might work on it.

3. The legacy itself, which is an earthly portion of inheritance determined to that tribe, which was to proceed from him. And to be gathered together under his name. It contained,

1. The place of his habitation. Zebulun shall dwell at the haven of the seas — 〈 in non-Latin alphabet 〉 . Sept. Cald. same.

1. The place is noted generally by the sea side, that is intended by the haven of the seas.

2. The fixednes of his habitation is noted, there he shall dwell: as his mother desired her husband to dwell with her, this we read fulfilled. Joshua. 19.10.11.

2. The use of his habitation. Even he shall be for an haven of ships. — 〈 in non-Latin alphabet 〉 . — By an haven of ships. Sept. — And he shall bring under provinces by ships and shall eat the good of the sea. Cald. — Upon the beauty of ships. Syr. — In his shore are ships. Ar. All intended here is the use of his habitation, wherein we may observe expressed.

1. The instruments of their employment, ships for navigation.

2. The use made of them, for import and export, such do havens note whence ships go out, and whither they come in for traffick.

3. Implicitly from both is noted, that their trade should be in the seas, and course of life in the deep waters. Therefore Moses seconds this with a blessing. Rejoice Zebulun in thy going out. Deut. 33.18. Prosperous be thy voyages.

3. The bound of his habitation, or its aspect toward another place, And his border shall be to Zidon. Or his side (as others read) toward Zidon. — And he shall extend to Zidon, Sept. — His bound shall touch unto Zidon. About this expression as noting a bound or limit, is much difficulty because no such is named by Joshua: the word rendered border signifeth a side; and so is it thought more properly to be rendered, as collateral to Zidon, having ports and havens answerable unto Zidon, which was a place noted for sea traffiick, as the great mart in ancient times. This is the portion alloted to Zebulun. Ver. 13. It is queried.

Quest. 1. How could Jacob speak of this, which came not to pass before above 200 years after?

Answ. 1. The Spirit of prophesy from God gave this instinct, therefore Jacob spake not his own words, but God's. 2. God did this by him, that when it came to pass men might believe divine revelation, that God spake by him, and so receive his revelation for truth, seeing nothing of God's word falleth to the ground:

Quest. 2. Why is Zebulun put here before Issacher?

Answ. 1. God's Method is arbitrary in his free gifts. 2. This order he • e is set as leading to Moses and Joshua in blessing and giving portion unto this tribe, in which order they follow Deut. 33. and Joshua. 19. 3. Issachar’s lot sell beyond his and next unto him more remote from the sea, & it may be the order of division might occasion the o • der of naming them thus, as in this place.

Quest. 3. Was there no spiritual blessing in all this given to Zebulun.

Answ. 1. Something of spiritual good was given in the very promise which convey's this habitation, promises are spiritual, though of temporal things, in respect of their rise and end. 2. The portion was typical of better things, it being a part of the land of Canaan, which represented heavenly rest. 3. In the event many spiritual blessings were eminent there within these territories.

1. Nazareth was there, where Christ was conceived, Luke. 1.26.

2. There was mount Tabor, whereon Christ was transfigured. Matthew. 17.2.

3. Here Christ began to preach the Gospel, as to the darkest and vilest place in Israel, where sin abounded. Matthew. 4.13.16. So that God intended good to sinners in these coasts. Until they by unbelief and sin put away Christ himself from them. Upon which he threateneth them. Mat. 11.23.

Note we from it.
• D. 1. Order in blessing children is arbitrary with God, he sets one before another.
• D. 2. God's blessings are Prophetical of a long time before hand, that we might believe them,
• D. 3. God draws the line of his Church partly by the seas, as upon the in-lands.
• D. 4. Sea traffic and affair's are such as God hath appointed some of his Church to converse with.
• D. 5. Situations and bounds of habitations to several parts of the Church, as to all nations, are of God.
• D. 6. Habitations given by promise, are to be received by faith. So this was by Zebulun.
• D. 7. Spiritual blessings may be carried in promises of temporal good.
• D. 8. Prophetical legacies of good to the Church in any part imply its worthy walking.
• D. 9. Zebulun with its sea pollutions put itself out of the compass of Jacob's spiritual blessings. It first rejected Christ.
• D. 10. As Zebulun is like to Sidon for blessings, So it may be worse by the abuse of them. Neighbors and sinners together. Ver. 13.

6. Now followeth the sixth Legacy of Jacob unto Issachar, the fifth Son by Leah, but the ninth in order of the several births of his sons. Herein we have to consider these three things prophesied of concerning this tribe named from their Father Issachar.

1. The disposition of them, Issachar is an asse of bones couching down between two burdens or bounds. — Issachar desired good, resting between the lots. Sept. mistaking. 〈 in non-Latin alphabet 〉 Concupivit. for. 〈 in non-Latin alphabet 〉 An asse, the letters being alike, and 〈 in non-Latin alphabet 〉 which signifieth a bone, for good. As it is used by some Rabbins.

Issachar rich in wealth and his possession shall be between bounds. Cald. Onk. Here may be noted.

1. The form of words used which noteth time present, and time past, though the word did concern future ages; which teacheth the certainty of the event, as if it were in doing or already done.

2. The matter here spoken of. Wherein observe.

1. The subject whom it concerns, Issachar, whose name seemeth to suit his portion, it noting hire, as his mother speaketh when she gave him his name, though she mistake the merit of the hire. Gen. 30.18. Here it is a tribual name not pe • sonal.

2. The matter attributed to him is his disposition, and that set out two ways metaphorically.

1. As to his being. He is a strong bony asse. This is a borrowed expression, and therefore the propriety of sense is to be searched out.

1. Here is the assimilans, the similitude, an asse a domestic beast,

2. The assimilatum, Issachar, the tribe that should arise in after times.

3. Assimilatio, the likening of the one to the other: upon what account or reason, is to be inquired; some make it to be to a better sense for a signal of labor, and a laborious disposition, others to a worse sense to note a sluggish dull disposition, as the nature of an asse doth intimate, that hath strong bones but is a sluggish creature, this seems to be more proper, higher things are noted by Lions and Oxen for laboring and prevailing.

2. As to his working, he coucheth down hetween two burdens. Others read, borders, who understand the former comparison in the better sense, but what hath an asse to do with borders of inheritance? it is more proper, if proportioned to that beast, to render burdens, as the word also notes. And being here in the plural number, it notes two packs or burdens, which the asse stoop's down to take up; as we use to put two packs or fardels one against another upon horses backs, so that this tendeth also to set out the servile condition of this tribe, the work being like its nature. Ver. 14.

2. That which is spoken of him is his portion, And he saw rest that it was good, and the land that it was pleasant. — The earth that it was fat. Sept. — And he saw his portion, that it was good, and the land that it was fruitful, Cald. Onk. Wherein note.

1. The portion, bequeathed him in two expressions.

1. Good rest; that is ease and quietness which sometimes he enjoyed, which noted exemption from tumults and stir's, and the miserable vexations by war's, together with peace in their habitations.

2. A pleasant fruitful land, which gave its increase to them under God's blessing in all abundance of good things for this life.

2. The sense he had of this portion, he saw that it was good and pleasant. And living by this sight, persuaded him to the condition following.

3. The next thing spoken of him in this bequeathment; is his condition, And he bowed his shoulder to bear, and was a servant unto tribute. — He put his shoulder under to labor, and became an husband man, Sept. — And he shall subdue provinces of people, and shall destroy the inhabitants of them, and they who shall be left, shall be servants and tributaries to him. Cald. both these are strange to the orginal. Note,

1. The condition here described is slavery or servitude, set out by bowing shoulders, and serving to tribute.

2. The voluntary susception of it, this he doth willingly and of his own choice, seeing rest was good, would rather enjoy ease and plenty than reseck liberty which God giveth. Some carry it to the better sense that he should be of a peaceable spirit, and should rather suffer than loose his quiet, but take all together it seemeth to note a stupid slavish condition. Ver. 15.

The conceits of B. Uz. & Hier. Targ. of their laboriousnes in the Law, are fables.

Quest. Is there no good then here promised to these in this blessing?

Answ. 1. This good was, that they had a portion in the land of Canaan, as well as the rest of Jacob's children. 2. That however they might be characterized as a sluggish people, yet Moses seems to bless them, rejoice O Issachar in thy tents. Deut. 33. ver. 18. 3. They were a portion in the visible Church of God.

Observe we thence.
• D. 1. Providence order's the event of names to other ends than men intend them.
• D. 2. Providence bequeath's dispositions to creatures, yet without corrupting them.
• D. 3. Sluggish dispositions are asse like couching under burdens.
• D. 4. Strength and sluggishness may meet together in man and beast, strong bones and dull spirit. V. 14.
• D. 5. Good and pleasant portions may by providence befall a dull and a heavy people.
• D. 6. Rest and abundance, and sluggishness usually go together.
• D. 7. Sight of rest and pleasures, with living by it, maketh men willing to be servants and tributaries.
• D. 8. Such Issachar’s and their conditions may be among the visible people of God. Ver. 15.

7. According to the method of Jacob's Testament we are now come to the seventh legacy, which Jacob bequeaths to Dan; he had dispatched the six sons of Leah before, as being all of one mother; now he giveth legacies to the four sons of the bond women. Ver. 16.21. Of whom he speaks not in the order of their birth but at his own liberty: he begins with the first Son of Bilhah, Rachel's maid, and ends with her second. Ver. 21. And mentions Zilpahs two sons between. Ver. 19.20.

Now to consider this legacy bequeathed to Dan. We have in it three bequeathments.

1. Hono'r equal with his brethren in their tribes. Dan shall judge his people as one of the tribes of Israel. — Even as one tribe. Sept. — of the house of Dan shall be chosen, and arise a man, in his days the people shall be first, and in his year's the tribes of Israel shall rest together. Onkelos. Others much nearer the Hebrew. — All tribes of Israel shall obey him together. Uz. In which note.

1. The Testator is the same Jacob, as the Prophet of the Lord, who gave the former legacies from God, and so also this.

2. The Legatee, is Dan the first son of Bilhah Rachel's maid, whom Rachel challengeth for her son, by reason of her prerogative, as Mistress unto Bilhah, of whom note,

1. His name with the reason of it; he is called Dan, which signifieth a judge, or one judging; the reason of its first imposition his mother giveth though a strange one, that God did now judge for her in giving her a son by her maid; how rightly I shall not here discuss, but God giveth a better reason of it, by the legacy added. He shall judge, there is an elegancy in the original. 〈 in non-Latin alphabet 〉

2. The subject meant by this name is mainly his posterity to arise from him in after time; as in all the rest their persons were not so immediately concerned, as the subject in which these prophesies should be complete.

3. The legacy itself here given, which as before noted, stands in three heads.

1. That in this verse is his hono'r which is thus expressed, He shall judge his people as one of the tribes of Israel Wherein,

1. His act of dignity, He shall judge, that is, exercise the authority of a Prince or judge, to order, and direct, and rule, as is the property of men in power.

2. The object of this act, his own people, that is those of the same tribe, for as to the other glosses of ruling over all the tribes of Israel, is groundlessly assumed from this text.

3. The regulation of this act, As one of the tribes of Israel: that is, as there was in every tribe, a Prince and head even in the time of Moses, and other chief magistrates, so here is it prophesied, that in the tribe of Dan, there should be a judge and a prince, as well as in all the tribes of Israel: as for the transferring of this to Sampson, one special branch of that tribe, (as by the Rabbins it is done) carrieth no even answer to this prophesy, as if it were reciprocal with him, the plain sense of all in the letter is, that Dan was the son of a maid or servant, and being so, might be disdained by the children of the wives; therefore, herein Jacob from God establisheth this son as well as the rest of the handmaids to make their tribes in the Church of God, no less then the rest borh of Leah and Rachel, so that herein the like tribual honor is given to Dan, as to all the rest. Ver. 16.

2. The next legacy is the disposition bequeathed to him, Dan shall be a serpent by the way, an arrow snake by the path, biting the horses heels, and his rider falleth backward. —. And let Dan be as a Serpent in the way, Sept. There shall be a man who shall be chosen and rise from the house of Dan, whose fear shall come upon the people, and he shall mightily smite the Philistine's, as a snake; an asp shall lie in wait by the way, he shall still kill the strong men in the camp of the Philistine's, horsemen with footmen, he shall weaken their horses and chariots and shall call down their riders backward. Onkelos.

Herein we have discovered under figures.

1. The genius or disposition of this tribe, Dan shall be a Serpent in the way, an adder in the path.

1. The subject is the whole tribe, not Sampson the son of Manoah only as is expressed by some Rabbins, for his time was but 20 years, Judge. 13, and 14. and 15. and 16. Chapters.

2. The disposition of this tribe, set out by the emblem of a snake or adder. An arrow snake. Now the known nature of this creature is to do hurt more by subtlety than force: the word here rendered Adder or arrow snake, is nowhere used but here, now this is the disposition of this tribe foretold, to be subtle and cunning as the Serpent, in dealing with adversaries; so Sampson did: so did the Danites to Laish, &c. Jud. 18. but these did not make up the tribe altogether of whom Jacob speaketh. And however Moses speaketh of this tribe. Dan is a lions whelp he shall leap from Bashan. Deut. 33.22. This is not so much to note his strength, as the suddennes of falling on the prey. Gen. 3.1.

2. The action suitable to this disposition, He biteth the horse heels. Now this is the Serpents work to be nibbling at the heels, this being brought to its propriety, notes the overthrowing enemies by craft, and not by force, to make horse heels. — The house pillars, which Sampson pulled down, is an hard interpretation, as some do who apply all this to him.

3. The issue consequent. And his rider shall fall backward. Now this noteth the fall of the enemy, as when horsemen are unhorsed it speaketh their downfall and destruction: so Jacob prophesieth of the enemies of Dan. Ver. 17.

3. The last donative is the hope or expectation of Jacob for this tribe, which ours read. I have waited for thy salvation O Lord; but to the letter, I have expected Jehovah for thy salvation. — Waiting for the salvation of the Lord, Sept. I expect thy salvation O Lord, said our father Jacob: I look not for the salvation of Gideon because it is temporal salvation, nor the salvation of Sampson the son of Manoah, which is transitory, but I look for the redemprion of Christ the son of David, who is to come to call to himself the children of Israel, whose redemption my soul desireth. Onkelos. The other Rabbins run much this way; by their naming of Gideon & Sampson, we may see, that they were their own conjectures, who came after to gloss upon this text; but there is no such thing intended therein as they express, the various reading of this last passage maketh various Senses.

1. Some, as our translators make it an apostrophe unto God. As if Jacob wearied with the delivering of God's mind, should divert, and refresh his soul with this apostrophe unto God, I expect thy salvation, &c. But looking to all this passage as prophetical to Dan, which is most reasonable, and considering that the grammar construction is natural, it seemeth better to translate thus, I expect Jehovah for thy salvation: speaking unto Dan of whom he spake before.

1. The person waiting here is Jacob, a prophetical father.

2. The act is expectation, an issue of faith.

3. The object is Jehovah, he to whom all eyes should look.

4. The end of this looking to Jehovah, that he should be salvation unto Dan; which may note, both salvation temporal from outward evils, and eternal from sin.

Quest. 1. Doth Jacob speak good or evil here of Dan?

Answ. 1. The scope of all is good to warn him, and his. 2. Yet the temper foretold of them implieth evil of sin, and miseries attending them. 3. The issue of Jacob's prophesy is good, in a believing prediction of salvation temporal and eternal, to such as were ordained for it.

Quest. 2. Why is Dan left out among the tribes sealed. Rev. 7. if this were good?

Answ. 1. It is a fable, that he was left out there because Antichrist should be of that tribe, as well might it be said of Simeon whom Moses omitts. Deut. 33. 2. It might be for the idolatry whereunto that tribe was bent. 3. The order of reckoning the tribes is arbitrary. 4. The reason itself is among God's secrets.

It learneth us.
• D. 1. God can make the son of an handmaid like the son of the free woman.
• D. 2. Judgment is the proper work of Princes assigned by God.
• D. 3. Judges and judgment God allot's to every people, Ver. 16.
• D. 4. God foretells the dispositions of people that they may consider it.
• D. 5. Serpentine wisdom may be allotted by God, and abused by men.
• D. 6. Subtilty may sooner unhorse an enemy than power, Ver. 17.
• D. 7. Jehovah is salvation among all the wiles or subtleties of creatures.
• D. 8. It is proper unto faith to look to Jehovah for all salvation.

8. The next legacy bequeathed by Jacob in his will, is to Gad the first son of Zilpah Leah's handmaid: who with Asher, his brother are here together inserted between the two sons of Bilhah, Rachel's handmaid: This order is arbitrary, neither need's it a further inquiry. The whole Testament concerning this son, is short, therefore the more obscure; Yet to search out the meaning, will be needful: In the whole these same particulars occur,

1. The Testator, the same Jacob, as the Prophet of the Lord in this matter.

2. The Legatee here is Gad, of whom we note,

1. His rise as to his mother; he was the first son of Zilpah, Leah's handmaid, born after the two sons of Bilhah, Gen. 30. ver. 10. he was therefore one of the bond-children.

2. His name, Gad, which his mother gave him upon her own account, but Jacob from God confirmeth upon a better; she named him a Troop, because she had four sons of her own before; and now another by her maid made up a greater company, whereupon she gives the name, but Jacob foresaw, that troops of enemies would afflict him, and at last his troop should prevail: he confirmeth therefore his name to him upon better grounds, Gen. 20. ver. 11.

3. His posterity must needs be here intended under his name: and that not special, to any one of his seed, but to the tribe, therefo • e no one man, or season is here intended to exclude others.

3. The legacy itself, which is the contents of the whole Verse. Gad a troop shall with troops cut him off, but he shall with a troop overcome at last. — Gad a temptation shall tempt him, but he shall tempt him at the feet, Sept. — Camps of armed men shall pass from the house of Gad over Jordan to war' before their brethren, and shall return with much riches to their own land, Cald. Onkel. — Gad a troop shall waste him, and he shall waste at last. A despiser shall despise, &c. Sam. — Gad shall go out among the army, and he shall draw the heel, Syr. — Gad shall break the rear of whatsoever army that shall be gathered against him, Ar. — Ben Uzziel and Hiero. Tar. Much the same with Onkelos.

In this prophetical legacy with some is but one portion, and that all good, but according to the best and most there are two,

1. Evil foretold to befall him. Gad a troop shall cut him of or overcome him,

1. The subject of this prediction, it must be the posterity of Gad, after he was settled in the lot of his inheritance, Josh. 13. ver. 8, 9. &c.

2. The evil itself foretold, whereabout note,

1. The season, and that was after their defection from the true worship of God: upon which account God ordered the Nations about to afflict them at several times, Judge. 10.7.8. Jer. 49.1.

2. The judgment executed, by armies and hosts, the tribe of Gad was to be afflicted, and in great measure, sometimes Cut off, so it was for eighteen years together, by the Ammonites, and Philistines, &c. Judge, 10.7, 8, 9. This seems to be the fulfilling of the Prophesy at this time: And so again in the days of Jeremiah, they were not without oppressors. 〈 in non-Latin alphabet 〉 In which is paronomasia.

2. Good foretold concerning him, But he with troops shall cut off those at last. — This is by some applied to their brethren to bring them into their possessions & their safe return again with wealth to their own possessions, but this seemeth not true. For

1. Reuben and Manasseh did as much in that business as Gad.

2. The proper time seem's to to be afterward when the tribes were distinctly settled in the Land of promise. Now herein note,

1. The subject of the good prophesied the very same Gad in his tribe.

2. The good prophesied, and that is victory over his oppressors, as partly fell out in Iephtahs time, and in others, Judge. 10. and 11. Chapters. 1 Chron. 5.18.22.

3. The o • der of this success, it was at last after much oppression upon them, the word signifieth the heel: And as that is the utmost part of the body; so it noteth the end and close of actions and things, and so is it taken here. The blessing of Moses doth much add to this, Gad dwelleth as a Lion, and teareth the arm with the crown of the head.

Herein his future victories were foretold. It is questioned.

Quest. Was there no spiritual blessing in this?

Answer. 1. The letter in this place expresseth only outward events of good and evil. 2. This Prophesy doth yet respect this tribe, as being in the Church of God, where good and evil may be sanctified. 3. Moses expresseth much in his additional testament, as to the blessing of this tribe, Deut. 33.20.

It learneth us.
• D. 1. Names and conditions are ordered by God unto his creatures.
• D. 2. Afflictions and oppressions by multitudes of men are God's legacies sometime to his Church.
• D. 3. Troops may be overcome by troop's, where and when God designs it.
• D. 4. God can raise troops and armies for his Church at his pleasure.
• D. 5. At last the armies of the Church shall prevail though at first oppressed.
• D. 6. All these events are ordered by God to his Church in part or whole according to Covenant. So he doth to Jacob and his. Ver. 19.

9. The next legacy is bequeathed by Jacob to Asher, the second son of Zilphah handmaid to Leah, wherein also note.

1. The testator, Jacob his father and God's Prophet, now to bequeath after his will.

2. The legatee, Asher, of whom is noted,

1. His original by his mother he was Zilpahs second son, whom Jacob begat.

2. His name with the reason of it: This is Asher, which Leah gave when he was born and now his father confirms, but upon some other grounds.

1. His reputed mother Leah, gave him this name upon consideration of her own happiness. As she said upon the birth of him. Happy am I, or in my happiness I am, having by her maid another son: hereupon she calleth his name, Asher, that is, happy.

2. His father here expresseth the reason of his name from God, who intended to make him happy in his portion.

3. The legacy itself expressed in the whole verse, out of Asher or concerning Asher, his bread shall be fat, & he shall give or yield the dainties of a King, or for a king, royal daintes. — Asher his bread shall be fat; and he shall give meat to princes, Sept.— The land of Aser shall be the best, and he shall be nourished with the dainties of kings. Cald. Onk. — Other readings are either the same or only paraphrases setting out the fertility of the portion of this tribe. Herein note,

1. The subject of this blessing is the posterity and tribe of Asher, after they came to their inheritance in the promised land of which read Joshua. 19. v. 24.

2. The nature of this blessing is set out in two rhetorical expressions.

1. Concerning Asher, his bread shall be fat. So it is, 〈 in non-Latin alphabet 〉 which some read only 〈 in non-Latin alphabet 〉 making מ expletive, but it may be read as a preposition, of Asher, or out, or concerning, &c.

1. His portion is expressed by bread which is the staff of life, and synecdochically it signifieth all necessaries for this life; as the daily bread, which we are to pray for.

2. It is commended higher by the adjunct, his bread shall be fat: this is a metaphor, and borrowed from things capable of fatness, and in them it signifieth the choice and best things, and here the finest bread, and as elsewhere it is expressed, the fat of the kidnies of wheat. Deut. 32.14 It is a great elegancy and notes the excellency of all temporal good things: which Moses sets out in another figure. He shall dip his foot in oil. Deut. 33.24.

2. He shall give delights or dainties of a king, or to a king, royal dainties. As it is an Hebraism. Three terms are here,

1. The good itself, the delicacies for nourishment of man: the word cometh from the same with Eden, which was the garden of God full of dainties.

2. The adjunct, they were royal dainties, such as become Kings, or such as Princes will have, these are Ashers part.

3. The freeness and fullness of these, Asher, that is his land, shall of itself and under God's blessing give out all these, so Moses blesseth him with outward good. Deut. 33.24.25.

Quest. Is here nothing but temporal blessing?

Answ. 1. The things themselves are of this life. 2. They exclude not better things. 3. They are Church-blessings and therefore must carry more than the outward good in them.

We observe.
• D. 1. Grace can change the bond-child's condition into happiness.
• D. 2. It is God's word that maketh portions in the earth to bring forth the best of food.
• D. 3. The finest bread and greatest dainties are blessings from God.
• D. 4. Kings have their allowances of earthly things from God above others.
• D. 5. These portions are vouchsafed of God sometimes to his Church.
• D. 6. When God giveth strength to creatures, they yield freely to his people.
• D. 7. Earthly blessings are given with heavenly promise to the Church. Ver. 20.

10. The next Legacy bequeathed by Jacob is to Naphthali, the second son by Bilhah Rachel's handmaid, ranked in this place after another order than elsewhere. Gen. 30. His portion is also shortly dispatched.

Naphthali is an hind let loose, he giveth pleasant words, or goodly sayings. Ver. 21. — Is a stump or stock remitted, giving forth beauty or goodness in the fruit, Sept. — Naphtali his lot shall fall in the best land, & his possession shall bring forth fruit, they shall praise and bless over them, that is for the fruit. — Onkelos. — An hind of redemption. Sam. — Is a swift messenger, &c. Syr. — As an hind let loose shall repeat, &c. Ar. — Is a swift heart to declare good tidings, for he told his father Jacob at the first that Joseph was alive, &c. And when he opened his mouth in the congregation of Jacob, his tongue was sweet as honey. Targ Hieros. — A swift messenger like unto an heart, &c. And when he opened his mouth in the synagogue of Israel to praise, he was more approved than other tongues. Ben. Vz.

In this part of his Testament we must note,

1. The Testator, who is still the same. Jacob as God's Prophet.

2. The Legatee, Naphtali, of whom note.

1. His rise too, Jacob's second son by Bilhah Rachel's handmaid. So a bond-child.

2. His name, and that,

1. As given him by Rachel. And so the reason of it was, that she strove with her sister to match her in the number of children & therefore called him Naphtali. i. e. my wrestling. Gen. 30.8.

2. As here mentioned by God, and so it seemeth to be applied to note his own wrestlings and escaping out of the hands of hunters as an hind let loose.

3. The subject intended by this name is the tribe that issued from him, and that after the settling in its portion. Joshua. 19.32. And these also considered, at several seasons.

3. The Legacy itself, which carrieth two things,

1. The nature and disposition of this tribe expressed metaphorically, Naphtali is an hind let loose or sent away.

1. The subject here is Naphtali, the tribe of whom Jacob prophesieth, & however some restrain it to Barak, who was of that tribe, yet that cannot be the adequate subject of this prophesy, but the tribe generally.

2. The attribute which setteth forth under a borrowed expression the disposition of this tribe, It is an Hind let loose, Here are two terms considerable,

1. The creature under which his disposition is noted, which is an Hind, this is undoubted in the letter of the Hebrew. The Seventy have mistaken noting it the stem or stump near the root: Onkelos paraphraseth it to note the speed of bringing forth fruit by the land. Other Rabbins make it to note a swift messenger: But let these pass, it must be granted, that it is borrowed here to express the condition of this tribe, the same creature is made use of often in Scripture to set out things aptly represented by it, of several properties.

1. The love and lovelines of the wife to the husband as this is to its mate, Prov. 5. ver. 19.

2. The tenderness of mothers to their young, Ierem. 14.5.

3. The secrets of providence are set out by them, Job. 39.1. Canst thou mark when the hinds do calve?

4. They are the emblems of fear and trembling as being fearful creatures, Psal. 29. ver. 9.

5. They are representations of swiftness, and so David speaketh, He make my feet like hinds feet. 2. Sam. 22.34. Psal. 18. ver. 33. Habak. 3.19.

Hereupon some read that he is a swift messenger. In which of these significations it is used is now the question, which will be better resolved by taking in the adjunct.

2. The next term is that which is adjoined to the hind, let loose, sent away, dismissed, so the word properly signifieth, now this word supposeth the hind to be formerly hunted and taken in the net, and now escaped and let loose to shift for itself, so that the propriety may be thus apprehended.

1. Jacob Prophesieth that this tribe should be lovely to God, and made desirable.

2. That it should be fearful desiring to escape dangers of oppresso'rs.

3. That yet they should be taken & oppressed sometimes, and be in darkness, as we may read, Judge. 4.1, 2. Isai. 9.1.

4. That they should be let loose and delivered by the good hand of God at several times, so they were.

5. That they should be swift to accept deliverance from God, and fly from evil.

6. That as swiftly they should fly upon the enemy; which may be applied to men, but hinds properly are swift to run away from danger; so it may be meant of David, and of Habakkuk.

2. The next part of his Legacy is in action, He giveth goodly words, sayings of elegancy. Wherein we are to consider,

1. The Doner, and that is Naphtali, the tribe generally, therefore not to be restrained to Barak one person or one generation, but the tribe at several times, being as an hind let loose.

2. The fruit given is goodly words, or elegant, fair expressions, what these are, is the difficulty to determine, but safe conjectures may be made.

3. The subject to whom these words are given, and this will determine all the rest, if we can reach who this is.

1. Some make it to be God, & therefore expound this of words of praise & thanks, such as Deborah and Barak gave to God, Judges: 5. And they are good words indeed.

2. Others make it to be men, and then these words must be such as do best suit with the condition of an hind let loose, and thus they were doubtless words of peace to men for getting favor, which may be part of that blessing which Moses gave to this tribe, O Naphtali satisfied with favor, Deut. 33.23. Both may be well comprehended here, and these are wrestlings with God and Man, and prevailing, which is the best meaning of his name. It is queried,

Quest. What good doth Jacob give herein?

Answer. 1. He settleth this tribe in the Church of God. 2. He foretelleth their condition that they might believe, and prepare for it. 3. He declareth their deliverance, that they may be comforted in their streits. 4. He presageth their acceptance with God and Man, as to the time of that tribes standing. 5. Christ himself began to visit this tribe with salvation in the first place, which event might answer something in this Prophesy, Math. 4. v. 12, 13, 14, &c.

Learn hence.
• D. 1. God can turn carnal wrestlings for fleshly preeminence into wrestlings for better things.
• D. 2. God's Will or Testament by his Prophets, makes bondmen lovely Members of his Church. Naphtali a hind.
• D. 3. God's loving Hind or his Church may be compassed with fears and snares.
• D. 4. God sets his fearful Church, Hind lose, from fears.
• D. 5. Upon God's dismission, the Hind-like-Church speeds from her dangers.
• D. 6. The Hind-like Church treats her oppressors fairly.
• D. 7. God's Hind upon dismission from the snare gives pleasant words of praise.
• D. 8. Providence sets the Hind like nature in his Church as well as Lions heart, and Serpents head, Ver. 21.

11. Now followeth the eleventh legacy in Jacob's will assigned unto Joseph, the first son by Rachel, set now in the eleventh place, and after the children of the handmaids, which is done according to the will of him that guided him, in this the three former heads are considerable.

1, The Testator Jacob, Josephs father, and the Prophet of the most High.

2. The Legatee, Joseph, of whom we may note,

1. His rise by his mothers side, it was the first son of Jacob by Rachel his truest wife.

2. His name Joseph, which may be considered,

1. Upon the ground of its imposition by his mother: And that was the expectation by the birth of this, that she should have more, She called his name Joseph, saying, The Lord shall add me another son. So it signifieth adding, the Lord is adding, this she gave as to her own account.

2. The ground of God's continuance and confirming of it, is the good effect of it as to himself and posterity. Therefore seeing his name signified adding, God here promiseth him to be a son of great increase.

3. The subject intended by this name, and that is his posterity, the two tribes of Ephraim and Manasseh. As Moses showeth also in his blessing. Deut. 33.17.

3. The legacy itself bequeathed, in the declaring of which we have to note,

1. The general proposition of the blessing bequeathed. Ver. 22.

2. The consideration declared in Josephs person, upon which this blessing p • oceed's unto his posterity, Ver. 23.24.

3. The amplification of the former proposition of blessing, with application of it. Ver. 25.26. Much of difficulty is in these by reason of the truths being covered under many veil's of metaphors, and borrowed speeches: but to attempt the exposition in order.

1. As to the proposition of blessing, it run's thus to the letter, a son fructifying shall Joseph be, a son fructifying by a fountain or well, the daughters proceed, or, go forth upon the wall, — A son increased Joseph, a son increased zealously desired, my younger son return to me. Sep. A growing son is Joseph, a son who shall be blessed as a vine that is planted by a fountain of waters, two tribes shall proceed from his sons and shall take their lot and inheritance. Onkel. — My youngest son ascends a wall. Sam. A son of education, &c. Come up O fountain, a strong building which riseth with a wall, Syr. — As a fruitful bow at the fountain of waters, having roots extended upon the wall. Ar. — The daughters run upon the wall. Vulg. The fabulous gloss of Ben. Vz. And Hieros. Targ. talk of the Daughters of the Egyptians, running upon the walls to see his beauty as he passed and Josephs neglect of them and their allurements, are all vain. That flourishing child Joseph. That plenteous child by the well side, the daughters ran upon the wall. Engl. Anno. 1566. Herein we have the general proposition of the blessing bequeathed from Jacob to Joseph, and it is wholly figurative, here we may note,

1. The subject here concerned, and that is, the posterity of Joseph under his name; of whom came two tribes Ephraim and Manasseh, of these is this prophetical legacy meant.

2. The blessing prophesied of him, which generally is here proposed, and that stands in two particulars.

1. In their inward nature or disposition, and that twice mentioned with respect to both sons.

1. Joseph is, or shall be a son fruit bearing. Now this must be meant of one of his sons, he is a son, &c. The reason why ours and other translato'rs do read a bough, is from the adjunct fruitful, or fruit bearing, which is proper to plants; therefore some supply the son of a fruitful vine, though no such word as vine be in the text; yet it is usual with the Hebrew's to paraphrase issues either of beasts, or plants, or any other things, by the names of son and daughter of such a thing. So a calf is called the son of a bull, Gen. 18.7, So arms and branches of trees may be called the sons of them, sparks the sons of a burning coal, Job. 5.7. And in artificial things arrows are said to be the sons of the bow, and quiver. Job. 41.28. Lam. 3.13. So is it to be understood here, he is, or shall be a bough, the son of a tree, this bough is here prophesied of to be fruitbearing, or fruitful; in proper terms it is that this son of Jacob shall be numerous in seed.

2. Again it is said, he shall be a son bearing fruit near a fountain or well.

1. This notes another son, Joseph is here set out as a tree growing up with two arms.

2. The disposition is the same, fruitful or bearing fruit, that is multiplying sons and daughters.

3. The cause promoting, this is added, which is common to both these boughs, they are set by a fountain, some read, beautiful to the eyes, but that accords not to the scope of this place, the same word signifieth eye and fountain, but here the last is fittest for plants which thrive by moisture,

2. The blessing is discovered in their ou • ward expression; ours read, his branches run over the wall, the word is daughters in the plural; but the verb is singular, it certainly notes the great spreading or increase of their fruitfulness, as vines that send branches and fruit over the wall's.

1. Some read daughters metaphorically by branches which come from those two boughs.

2. Others read properly, for daughters running upon the wall, and some carry to the Egyptian daughters: but altogether mistaken. The greatest difficulty is in the grammar, that the subject is plural and the verb singular, therefore some supply a preposition, with his two branches, he runneth over the wall. This salve's the grammar, but the preposition is wanting; which yet may be supplied in that language, as well as others, so that the sense is plain, Joseph as he is fruitful, so he giveth it out by branches by which gradation, do overtop the highest wall, the fruitfulness of a vine and other plants is expressed. Others read, a building riseth over the wall; but that cannot reasonably fit the word in this place. In short Moses giveth the most proper interpretation to this, these are the ten thousands of Ephraim, and the thousands of Manasseh. Deut. 33. ver. 17.

Quest. Was this only an outward blessing?

Answ. No, for first, these metaphors are used to set out spiritual fruitfulness elsewhere, and may do here. Psalm. 1.3. 2. This fruitfulness promised concerneth the Church and propagation of it: and so includes spiritual fruit.

We observe.
• D. 1. Providence by blessing turneth names and states to good unto men's selves, that were good to others.
• D. 2. It is God's special care by Jacob to bless' his Joseph, his chosen suffering ones.
• D. 3. Josephs sons, or the Churches seed is double, to make it increase.
• D. 4. Under God's blessing the seed of the Church become's very fruitful.
• D. 5. It is God's providential fountain or well, that makes his Church so fruitful.
• D. 6. By God's watering his Church plants spread and over run the walls'. This is truth in outward and inward fruit, Ver. 22.

2. The next thing observed in Jacob's bequeathment to Joseph, is the consideration of some conditions upon Joseph's person, which might move Jacob to give this blessing unto his posterity, this is mentioned, V. 23, 24. Three conditions are here named foregoing in Joseph's person.

1. His state of suffering by the opposition of enemies, thus described, The archers, or Lord's of the arrows with bitterness grieved him, and shot, and hated him, Ver. 23. Against whom they that consulted gave reproaches, and the Archers laid wait for him, Sept. 〈 in non-Latin alphabet 〉 . And strong men, men of dissension, straitened him, and took revenge of him, and provoked him, Cald. Onkelos. The readings differ not much in scope. Herein note,

1. The Patient is Joseph himself in his own person, against whom these Archers shot.

2. The agents, who brought these evils upon Joseph are styled arrow Masters, or Archers skillful to shoot, and cruel to kill the man at whom they aimed, under this metaphor are doubtless signified Joseph's ten brethren, Potiphar and his wife, some Rabbins say, the Magicians of Egypt also. Men of strife, Cald.

3. The injuries done by them and suffered by him expressed in three terms,

1. With bitterness or bitterly they grieved him: They put his soul to anguish and torment, as themselves confess. Gen. 37.19. Gen. 42.41. So the word 〈 in non-Latin alphabet 〉 is to afflict bitterly; so was Joseph's soul by them vexed. and distempered by reproaches, and injurious dealings threatening death, and selling him for a slave, &c.

2. They shot, that is, at him their arrows even bitter words, revilings and darts of death, Syr. reads they were multiplied; but more properly here to the name of archers applied, it notes shooting: The arrow masters shot: such expressions are used by the Spirit to express the malignant endeavors of the enemies of God's Church. Psal. 11.2. Psal. 57.4. Psal. 120. v. 4. Psal. 64.3.4. So Rabab signifieth • o dart or shoot, that is they fastened all reproaches and miseries upon him, to put him to anguish.

3. They hated him with an inward hatred, here was the root and principle whence all other their venomous arrows were directed to hurt him, the word Satan signifieth deeply to hate: & when persecutions do arise from such a root, they are pernicious and deadly. So did they act upon poor Joseph here, his brethren, and other enemies. Now this is rememb • ed in God's blessing of his seed. His sufferings were so great, that the saddest calamities afterward upon his seed a • e called the affl ctions of Joseph, Amos 6.6. Ver. 23.

2. His state of victory over all these expressed thus, But his bow abode in strength, and the arms of his hands were str • ngthened by the hands of the mighty one of Jacob. And their bows were broken by strength, and the sinew's of their arms were dissolved or weakened by the hand of the mighty one of Jacob Sept; — And the Prophecy was fulfilled in them, because he kept the law in secret, and purposed constant hope, then was the best gold put upon his arms, &c. Onkelos, — obscure. The Syr. and Ar. read as if it noted him to be overcome, that his bow was beaten back and failed, & his arms broken, but all mistaken. In these therefore the state of Joseph's victory is set out, whereabout we have to note.

1. The good event itself, expressed two ways,

1. His bow abode in strength, a borrowed proverbial expression, noting an unconquered condition, when men's weapons continue strong, in the letter occur' to be noted,

1. The subject Joseph, in his person, however carried by some to his posterity, yet here it is historical.

2. The instrument, his bow, whereby Jacob likens him to an Archer, also whose weapons are bow and arrows, this notes any means of defense which God vouchsafed; here it answer's the adversary. Bow to bow is here opposed.

3. The condition of this weapon, It dwelt in strength; the verb is future, but א conversivum notes it to be read in the time past suitable to those actions of his enemies; the word notes setting or abiding; the term read strength is by some applied to God in the strong one; but not well, for the cause of this strength followeth. In sum the sense is. The mean's of his defense, and victory continued firm and strong notwithstanding all opposing of enemies, and that was the wisdom and grace which he had from God. Wisdom is better then weapons of war, Eccl. 9.18.

2. The arms of his hands were made firm or strong. Herein is another expression of his unconquered state, wherein we have to note these special terms the whole being another proverbial expression of an unconquered condition.

1. The subject the same Joseph.

2. The instrument, which is here natural, the other was artificial, his bow, but this the arm's of his hands. — So called, as being those instruments, which strengthen the hand to defensive and offensive action. This is most requisite for an archer to have a strong arm, as well as a strong bow.

3. The conditions of his arms, they were made strong or strengthened, the word 〈 in non-Latin alphabet 〉 is so used to strengthen; though the Chaldee turn it; the gilding of his arms, as if it came from a word signifying gold: but that suits not so well with an arm holding a bow; the sum then is that his strength inward and outward continued and grew under all oppositions of enemies. All means of safety are carried in it.

2. The cause of this unconquered state signified by the strength of bow and arm, is considerable, which is thus expressed, By the hands of the mighty one of Jacob. — Confi • med his Kingdom which was given him from before the most mighty one of Jacob. Onkelos. Septua. 〈 in non-Latin alphabet 〉 . This cause is set out,

1. In its power. The mighty one: the attribute of God here, the cause then is mighty, sufficient to make an arm and bow strong, even almighty, as here used.

2. In its specialty, that mighty God, who is Jacob's, that is by Covenant, and experienced help from time to time, he that made Jacob Israel, to prevail like a Prince.

3. By its influence of help to Joseph, intimated by hands, which are instruments of help in creatures; and so after the manner of men attributed to God, his hands made Jacob's arms strong. Almighty influence.

3. Joseph's state of eminency and dignity after all this is mentioned, and that upon this account of blessing his seed: It is thus expressed, From thence the feeder, the stone of Israel. — Thence Israel prevailed from God thy father, Sept. The God of thy father. — By whose word the fathe • and sons of the tribes of Israel are governed. Onkel. The grammar of this sentence is variously read.

1. Ours with others read all in recto, as belonging to Joseph, He was the shepherd & the stone of Israel, so noting his dignity.

2. Others, Thence is he that feedeth the stone of Israel; by stone meaning Jacob: who was the foundation of Israel, and fed by him in Egypt.

3. Others read, the shepherd of the stone of Israel: which is construed two ways,

1. By stone some mean God; and then it is the genitive of the efficient: the shepherd whom God the stone or foundation of Israel raised.

2. By stone others note, Jacob and his family, so Joseph was the feeder of them, there is probability in all these conjectures, but I conceive that all concerns Joseph here, & therefore the reading by apposition may be best; and so note,

1. The term of order as to this condition, and that is, 〈 in non-Latin alphabet 〉 From there or from thence, which notes not God, as some: but his former state and condition of victo • y; from thence and after this he was the shepherd, &c.

2. The subject spoken of rationally must be Joseph concerned in all former passages.

3. The condition declared of him is eminency unto which God advanced him, in two expressions.

1. He was the shepherd. So he was made not only to Israel, but Egypt: who ruled and fed them all.

2. He was the stone of Israel, that is, the instrumental foundation and stay of all his fathers house, and the Church of God carried under Israel. Though God himself be the only principal stone and foundation of his Church, yet other mediating stones he hath used for support. And among them the Lord Christ eminently, this is the truth concerning Joseph. Ver. 24.

• D. 1. It is no rare thing that men blessed of God are maligned by men.
• D. 2. Consideration of fathers sufferings may procure blessing on their children.
• D. 3. Persecutors are shrewd archers or arrow Masters
• D. 4. Harmles Joseph is usually the mark at which malignant archers aim.
• D. 5. Nothing but bitter grief do persecutors aim at harmless souls.
• D. 6. Persecutors malignant shoot their bitter words as arrows to grieve poor souls.
• D. 7. Inward hatred puts men upon shooting and grieving innocent souls. Ver. 23.
• D. 8. Joseph, or poor harmless souls may be oppressed, but not overcome.
• D. 9. Righteous souls have arms and bows stronger than their enemies.
• D. 10. The hand of God puts strength into the arm and bow of his righteous ones.
• D. 11. Jacob's mighty God is Josephs assistant against all assaults, God in Covenant.
• D. 12. God keeps his order to exalt from low to high condition. So it was with his son.
• D. 13. The exaltation of any of God's Saints is for the benefit of his Church.
• D. 14. Mediating pastors, and founders, hath God made for his people.
• D. 15. God vouchsafeth his own name and dignity to them whom he makes ministers of good to his Church. Pastor, stone, &c.

3. Now followeth Joseph's blessing amplified in the particulars of that fruitfulness before mentioned. Ver. 25.26. In this amplification of Joseph's blessing we have to note.

1. The principle, or author of bessing thus spoken of here, From the God of thy father, even he shall help thee, and the almighty even he shall bless thee. — Even my God hath helped thee and he shall bless thee, Sept. — The word of the God of thy father shall be for thy help, and the almighty shall bless thee, Onkel. Cald. About this, all readings do mostly agree.

1. The connection here is by a preposition 〈 in non-Latin alphabet 〉 From, or by God; concerning which the query is, unto what it must be joined, some connect it to the immediate foregoing words, The shepherd and stone of Israel, even by the God, &c. But having given you this resolution of the whole bequeathement.

1. The blessing proposed. Ver. 22.

2. The consideration supposed in Joseph's own person, upon whose account the blessing cometh on his seed. Ver. 23.24.

3. The blessing amplified in these two following verses, the two former seem to me conveniently to come in by parenthesis, wherein is declared the reason of such a blessing on Joseph's seed, & that being done, now he proceeds to speak farther of the blessing, so that the connection seems most reasonable between the proposition of the blessing verse. 22. And the amplification, verse 25. to this purpose, Joseph is a fruitful bough, &c. From the God, &c.

2. The cause of this blessing connected, set out by two titles.

1. The God of thy father, El.

2. Schaddai the all-sufficient or almighty, so that three things concur to make up the excellency of this cause,

1. The very being and nature of God, even his Godhead, the cause of all causes. — The word, &c. Cald.

2. The all sufficiency, or might of God which exceeds the compass of created understanding, and must be an unexpressable principle of blessing.

3. The covenanted love and respect of God to his creature whom he blesseth, carried in that expression, the God of thy father, and therefore thy God, all these declare a full cause of blessing.

3. The emanation of the power of this cause expressed, even he will help, and he will bless thee, two acts are joined to express' the force which God giveth out for the good of Joseph's posterity.

1. He will help, that is, at all need, either to defend against annoyances, or offend enemies that oppose, this is future and respects Josephs posterity.

2. He will bless thee: that is beside help, he will give in all good, that may tend to the blessedness of them, his blessing is effective of all good, what-soever he promiseth.

2. In this amplification the blessing itself in its nature and extent is here set forth, and that,

1. Generally, he shall bless thee, and this is an effectual working of good unto them.

2. Specially, in the particulars of it. Which are these.

1.. The blessings of heaven above, Sept. same. — Of the dew which descendeth from heaven above. Cald. This takes in the precious things of heaven for the dew, and precious fruits brought forth by the sun, &c. Deut. 33.13.14. All the blessed influences of heaven.

2. The blessings of the deep which lieth beneath. — Of the earth which hath all things, Sept. — Which ascend out of the depths of the earth beneath, Onkel. This is expressed by Moses the precious things of the earth, and fullness thereof, Deut. 33. v. 16. that is all plenty of good desirable; all the wealth of mines, &c. Deut. 33. v. 13, &c.

3. The blessings of the breasts and of the womb, Sept. same. — Blessings of thy father and of thy mother, Onkelos. — This notes all the blessings of increase and nourishment; not only of man but of beast; in the multitude of all was a blessing on God's people, Psal. 144. ver. 12, 13.14. These are the particulars of blessing the breast full, & womb fruitful, Ver. 25.

3. The excellency of the blessing expressed.

1. In the greatness of it thus. The blessigs of thy father do privail, or have prevailed above the blessings of my progenitors. — Prevailed above the blessings of the stable mountain's. Sept. — The blessings of thy father shall be added upon the blessings wherewith my fathers blessed me. Onkelos.

Some difference doth arise about the meaning of this passage, upon this ground; was not God's blessing on Abraham and Isaac, as great, as upon Jacob? How then doth Jacob now make his greater? To solve this doubt, and clear the truth.

1. The preposition rendered above, may be read with: the blessings of thy father are great with the blessings, &c.

2. If it be rendered above, the meaning is by way of addition, a threefold blessing is greater than a double one: now his was added to the fathers.

3. It may have a just sense, in respect of execution, for the blessings of Abraham and Isaac, had their accomplishment in Jacob's. And then the enlargement of the seed grew.

4. Others say, it was greater in respect of the subject. Abraham blessed Isaac only, not Ishmael, and Isaac Jacob only, and not Esau, but Jacob blesseth both of Josephs sons,

The prevalency by way of addition is the most considerable: so we may read either above or with the blessings, &c. the word read progenitors, by the seventy is read mountains by mistake, — Thus therefore the excellency of the blessing is set out by the greatness of it.

2. In the duration of it, expressed unto the utmost bounds of the everlasting hills, — And with the blessings of the eternal hills. Sept. — Which Princes of old have desired. Onkel. The darkness of this expression hath also caused some trouble to interpreters; one word rendered bounds being by some read to the desire of the hills of the world: but it is hard to make good sense that way.

The word here used. — is derived by some from a root signifying desire, and by others from a root signifying to limit, or bound, this some have waved to cast away the fable of the Rabbins, that Ephraim's Kingdom should be to the ends or bounds of eternal mountains, but there is little f • om this phrase, to countenance that, for it is an usual expression, to set out the duration of anything. As of the Covenant of grace. Isaiah. 54.10. So that these blessings here spoken of were confirmed to eternity, all blessings here bequeathed, and among the rest, spiritual blessings are included, the plain meaning seems to be that the blessings should be continued to the duration of those eternal hills.

4. In this amplification is noted the subject of all this blessing to whom it is applied. And that must be the posterity of Joseph, thus expressed, They shall be on the head of Joseph, and upon the top of the head of him that was separated from his brethren. — Upon the head of his brethren over whom he ruled. Sept. — All these blessings shall be upon the head of Joseph. And upon the man who was separated from his brethren. Onkelos. Cald.

1. The subject here is noted,

1. By his name Joseph. Upon the head of Joseph.

2. By his condition, he was separated from his brethren. The name here is metonymical for his seed.

The condition was separation from his brethren, which was personal to him, in respect of his separation from his fathers house, and also his advancement in Egypt among his brethren. The word note's, not one here separated by vow, but by providence; set apart from his brethren: by them in hatred, by God in love and respect: & yet here it is tribual: Also to note the separation of the seed of Joseph, in their preeminence, as eminently it was in Ephraim; who was set above all the tribes, that forsook the house of David; who went usually under the name of Ephraim in the Prophets.

2. The sure existence of the blessing; it shall be upon him, it shall be surely settled on him, none shall frustrate it.

3. The place of eminency, It shall be upon the head, and top of the head; the expression seems to suit with the manner of anointing Kings, all the blessing run's down from top to toe, Ps. 133.2. It is demanded.

Quest. Is there no spiritual blessing given here?

Answer. Yea doubtless, for 1. God in Covenant is the author of all; and his Covenant is for spirituals. 2. The blessing of Abraham, &c. was here bestowed, and that car • ied in it spiritual blessing. 3. The blessings in part were of carnal duration, and such were spiritual. 4. Moses adds the good will of him that dwelt in the bush; and that must be spiritual. Deut. 33.16.

Quest. Were all the temporal blessings made good to Josephs posterity?

Answer. Yea according to the tenor of this additional Covenant of God, which did require their obedience, which when they denied, God turned the blessing into a curse. 2 Kings. 17.

Learn hence.
• D. 1. God almighty is the only fountain of all blessing to Joseph, i. e. his servants.
• D. 2. God in covenant only puts out his power to bless his people. God of thy father.
• D. 3. Help as well as blessing cometh alone from the almighty God.
• D. 4. All temporal blessings are given to God's Josephs according to God's will. Ver. 25,
• D. 5. Great are the blessings wherewith God hath blessed his Church, complicated.
• D. 6. God makes gradual additions to his blessings by his Prophets.
• D. 7. The last of blessing is better and greater than the first.
• D. 8. God's blessings to his Church are of eternal duration, like the hill's.
• D. 9. The Joseph Churcb shall really have blessing at last.
• D. 10. Eminently shall God's Church wear these blessings upon the top of the head.
• D. 12. God separate's them for himself, whom he intends eminently to bless.
• D. 11. Difference in blessing one above all brethren, Is God's Prerogative. Ver. 26.

12. Now followeth the twelfth portion bequeathed by Jacob unto Benjamin his youngest Son by Rachel, & annexed thereunto the summary conclusion of the third part of his Testament. So that we have now to consider.

1. The legacy given to Benjamin. V. 27.

2. The summary conclusion of this work. Ver. 28:

1. The former is thus declared, Benjamin the wolf shall ravin, in the Morning he shall eat the prey, and at evening he shall divide the spoil, Benjamin a ravening wolf, early he eateth as yet, and at evening he devides the meat, Sept. — In the land of Benjamin shall dwell the majesty of the temple, and in his possession shall be built the sanctuary, morning and evening the priests shall offer oblations and in the evening they shall divide the residue of their portions of the remainders which were sanctified, Onkelos.

The Seventy read something near the letter: but the Cald. Paraphrase, wide from the text, Herein we have to observe as formerly.

1. The testato'r, Jacob as a Prophet more than a father as in the rest.

2. The Legatee: Benjamin of whom we may note.

1. His rise by the mother, he was the second Son of Rachel, in the travel with whom she parted with her life: the last child that Jacob had; therefore must be thought dear unto him; as we read before Jacob's life was bound up in him, therefore would he bless him doubtless.

2. His name is considerable three ways.

1. As given by his mother; and she called him Ben-yoni, the son of my sorrow because she died in bearing of him.

2. As given and changed by his father. He called him Benjamin, the son of the right hand which noted the power and strength either prophesied of him, or given to him.

3. As confirmed here by God, under a Prophetical ground as touching his seed, that they should be children of the right hand full of power and strength to ravine as the wolf.

3. The subject itself here intended by the name; and that is the tribe which was to come of him for making up the Church of God; it is but misapplied to concern any single time or person, as some have done; it concerns the whole tribe as to the time of its duration.

3. The legacy itself bequeathed is to be pondered, Wherein two things are given.

1. The disposition of this tribe, Benjamin is a wolf, or the wolf Benjamin.

1. The subject is the posterity of Benjamin, not of one generation but of many, as to their time of standing in their own land.

2. The attribute is metaphorical, noting the disposition of this tribe. He is a wolf, as before Judah was a lion, &c.

Quest Doth it note a good disposition, or a bad?

Answer. 1. The wolf itself is a ravening creature given to destroy. 2. Yet such beasts of prey are used by God himself to note excellencies in him: as when in point of strength and wrath he likens himself to a Lion and a bear. 3. Both ways may it be understood here, for it is applicable both to good and bad, wolvish nature may be good, when God sets it against his enemies, the next verse expresseth all under the name of blessings.

2. The action unto which this tribe shall be prone is the next thing bequeathed, and that is suitable to the nature of a wolf:

1. Generally it is spoken of him, he shall ravin: that is tear and kill and rend and spoil; as the property of that beast is; it it is cruel and ravenous, and so it acteth against poor creatures.

2. Specially, and that at two seasons noted,

1. In the morning he shall eat the prey.

1. The eater is Benjamin, the wolf, in his posterity.

2. The eating, is devouring what he killeth, feeding on that which is his prey.

3. The season, in the morning early before men be usually stirring; then the wolf eats for himself, so that this noteth the watchfulness and early stirring, to put out its ravenous disposition to destroy: to make this morning the time of Ehud and Saul, is groundless, as some do: for the morning work concern's every wolf. Judges. 3.15. 1. Samuel. 11.6, 7, &c.

2. And at evening he shall divide the spoil.

1. The agent here is still Benjamin, the wolf.

2. The act is the dividing of the spoil, that is probably to his whelps, or young ones: giving them of the spoil.

3. The season also here noted is the evening when wild beasts are going out to spoil: this noteth the uncessant action of the wolf morning and evening: to restrain this also to Mordecai and Hester who were of Benjamin, wants sufficient ground, as if the evening tide concerned them only: for evening and morning work did equally belong to this wolf at all times, and therefore no reason is it to allot the morning to one generation of Benjamin and the evening to another: but the wolf tears and eats morning and evening at all times. Esther. 8. & 9. It notes therefore the uncessant action of this tribe in ravening continually, many instances are of it in several generations, Judge. 20. &c.

Quest. What is the blessing in all this given unto the tribe of Benjamin?

Answ. 1. That a blessing was here bestowed the next verse showeth. 2. That the warlike success' of this tribe against the Churches enemies was a partial blessing is evident. 3. It was a Church wolf here spoken of, therefore not altogether evil. 4. The additional blessing of Moses evidenceth this tribe to be blessed with the presence of Jehovah and his beloved. Deut. 33.12.

Observe we.
• D. 1. Man may have one end and God another in prophetical imposition of names.
• D. 2. God hath his wolves in his Church to make use of for its advantage.
• D. 3. God's wolves may ravine sometimes where they should not.
• D. 4. Vncessant rapines on enemies God orders unto his wolves. Morning and evening, &c.
• D. 5. Tearing, eating, and dividing, are acts of God's wolves allowed to save his Church.
• D. 6. God's Benjamins may be made his wolves for his own ends. So here. Ver. 27.

2. The conclusion of all these legacies followeth in this sum. V. 28. Wherein,

1. He concludes the subjects spoken of in this Testament that no mistake might be in it, All these are the twelve tribes of Israel. — Twelve sons of Jacob. Sept. — Cald. as Hebr. The meaning of this summary proposition is, that the subject of all these twelve legacies, were not the twelve persons of his sons, but the twelve tribes which were to arise from them.

2. He concludes the general nature of the legacies bequeathed, And this that which their father spake unto them, and blessed them. — Sept. and Cald. to same. The relative turn's us to the antecedent, which is all the precedent legacies declared from the third verse, this is the subject of this proposition, the attribute is in two expressions.

1. The matter which Jacob their father spake to them.

2. This was the blessing of Jacob, what ever he spake unto them.

3. He concludes the special nature of these legacies, Every man even according to his blessing he blessed them. — Sept. and Cald. — same.

1. The party acting here is Jacob from God.

2. The act is blessing which is a real effecting good to them.

3. The object is all these twelve sons, as heads of so many tribes.

3. The specialty of the act: according to his blessing, that is, even as he had conveyed to everyone to his peculiar portion, so was each tribe blessed. It is questioned,

Quest. How are these called tribes, when yet they were not so distinguished?

Ans. 1. The heads of all the t • ibes were now surviving. 2. The subject is prophetical, for Jacob speaks of the seed to come, and so prophesieth of them as tribes to be in after time.

Quest. 2. How can all these legacies be called blessings, as to Reuben? &c.

Answ. 1. It is certain that all those were taken within the Church and therefore under blessing. 2. The evils pronounced were by way of chastening not rejection. 3. Such threatening predictions are ordered to bless, and not to curse, unless unbelief do so make them.

It teacheth us.
• D. 1. Persons for blessings as well as blessings for persons are fore-ordained by God.
• D. 2. God's blessings on his Church have usually been conveyed by his Prophets.
• D. 3. Blessings may be contained under threats and burdensome words.
• D. 4. Variety of blessings hath God ordered to the several Members of his Church.
• D. 5. However God may sharply treat his Church, yet he closeth with a blessing.
• D. 6. Dy'ing fathers, especially Prophets, in their departures seek to bless their posterity surviving, Ver. 28.

2. The last part of Jacob's will is his second charge about his burial, it was noted the fourth part of it from Chap. 47. where he began to make his will.

1. He adjured Joseph as to his burial, Chap. 47.

2. He adopted Josephs sons, Ch. 48.

3. He blessed all his sons together, Chap. 49.1, 28.

4. Now he declares in the last place his will about his burial unto all his sons together, Ver. 29, 30, 31, 32. Wherein we have to note,

1. The form of this Testament; which is by way of command, so it is read, And he commanded, or charged them, Onkelos. same. The Seventy read, He blessed them, but amiss'. Other part of his Testament he gave by way of prophesy, and promise, but this he gives by way of injunction or command.

1. The authority, is parental, charging

2. The subjects are sons charged, even all together, Joseph had promised him before, and now Jacob layeth injunction on all; it being filial piety to obey such a command for burial of parents.

3. The charge is peremptory, yet presumed to be possible by the leave of Pharaoh, and the care of Joseph.

2. The occasion of this Testamental charge, And he said unto them, I am gathered to my people. Onkel. same. I am added. Sept. Wherein note,

1. He foretells his death approaching.

2. He signifieth the issue of it, to be the gathering of him to his own people.

3. He urgeth them hereupon as to his burial.

3. The matter of this Testament, which in sum' is his burial, about which he ordereth in faith before he died.

1. The work itself, which is inhumation seemly and decent, Bury me. There is no difference in reading: The work is natural, but now enforced by a positive injunction.

2. The company with whom he would lie, with my father; readings agree, these fathers were Abraham and Isaac, as afterward they are named.

3. The place, set out by Jacob several ways,

1. By the kind of it, a cave, so is it styled by all.

2. By the first owner, Which is in the field of Ephron the Hittite, Sept. and Cald. same. There is no difficulty in the letter; we may note,

1. The continent, wherein the cave was. A field.

1. The owner of it before Abraham, Ephron. Gen. 23. Thus much of the place. Ver. 29.

3. By a more special description of the continent.

1. By the name of the cave and field which did contain it, In the cave which is in the field of Machpelah, which is before Mamre in the land of Canaan. —. In a double cave, Sept. and Cald. Onk. — There is no difference here but in the word Machpelah: which some make a common name, and read a double cave, but others take it for a proper name of the field and cave in it, which seemeth best, here we have then.

1. The name of the place, Machpelah.

2. The situation, that which is before Mamre.

3. The general continent. The land of Canaan.

4. By the purchaser, Which Abraham bought with the field of Ephron the Hittite for a possession of a grave, or, burying place. Onkel. to same. — Abraham possessed, &c. Sept. This character of it is given. Gen. 23. where the whole matter is related, where are noted,

1. The Purchaser, Abraham.

2. The seller, Ephron.

3. The Purchase, the field forenamed.

4. The end of it, to be for sepulchers, or a burying place, so much of the topo-, graphy we have. Ver. 30.

5. By those pledges buried there before which were real testimonies of the place. There they buried Abraham and Sarah his wife, there they buried Isaac and Rebekah his wife, and there I buried Leah, Onk. same. — They buried Leah, Sept.— some add my ancestors buried Abraham; &c, That is supposed. Nothing is here difficult, only is it noted that nowhere else is mention of the death of Rebekah, & Leah, but here: and this is enough. Ver. 31.

6. The place is described, by the public confirmation of the purchase, the purchase of the field, and of the cave therein was from the sons of Heth. — Onk. same. — In the Purchase of the field, &c. Sept. By this Jacob points out the public confirmation of this bargain of sale, it was all purchased, transacted, and passed over from Ephron to Abraham, in the sight and by the consent and approbation of all the Hittites, or the children of Heth; which was not so well known unto his sons; by all this he describes the place, where his will was to be buried. Ver. 32.

Quest. 1, Why doth Jacob make so large a description of the place?

Answ. 1. His sons at least most of them knew not the place. 2. They knew not so well the right and title that Jacob had unto it. 3. Writings of conveyance were not then in use, therefore it was needful by tradition to make known legal rights to posterity. Other fables of the son of Eliphaz opposing Jacob's sons burying their father, are not worth naming.

Quest. 2. Why doth Jacob charge his sons so much to bury him in this place?

Answ. 1. Something of natural desire might be in it, not sinful. 2. More is carried prophetically in it to the Church in his family to mind them of the promised lad. 3. Under that also his faith of the resurrection with Abraham and Isaac may be here expressed, some instinct of God was doubtless in this matter. It is conjectured by some that these Saints rose with Christ, and went into the holy city, as is recorded. Mat. 27.53. But that is all together uncertain.

Note we thence.
• D. 1. Testamental dispositions from God carry in them commands as well as promises.
• D. 2. It is possible for Saints to speak of and settle themselves for dying with chearfullnes.
• D. 3. The death of God's precious ones is but the gathering of them to their people.
• D. 4. There have been prophetical injunctions for burial given by some of God's Saints.
• D. 5. It is parental authority to enjoin children unto care of due burial.
• D. 6. It is needful for some but desirable by all Saints to be buried with their fathers.
• D. 7. Place as well as burial may be enjoined by dying parents. V. 29.
• D. 8. In bequeathing places for burial it is just to make titles clear, Just, living and dying,
• D. 9. Civil traffic between God's Church and the world is allowed of God. Ver. 30.
• D. 10. Husbands and wives, with parents and children lie down together in their graves.
• D. 11. It is desirable to lie down in the grave with Abraham, and Isaac in their hope. Ver. 31.
• D. 12. Public confirmations of sales among men is the way to clear up right. Ver. 32.

2. The next head in this Chapter observed is the finishing of Jacob's life, next to his last will. Ver. 33. Wherein are four particulars.

1. Jacob's finishing his will, And Jacob made an end of commanding his sons. — Sept. and Cald. same. Now he had made an end of his work, shutting up his will with God's.

2. Jacob's preparation to die, And he gathered up his feet into the bed; Onkelos. same. — Lifting up his feet, &c. It is an expression of a man going to bed for rest after his work done, so did Jacob willingly go to die, no more is in this, but a discovery of his readiness to die; so he disposed himself sweetly.

3. Jacob's decease, And he yielded up the ghost. — And he failed away, Sept. and Cald. 〈 in non-Latin alphabet 〉 . — Sept. the same word is used to set out Abraham's death. Gen. 25.8. It notes a sweet expiration, without trouble and terror; it is a willing yielding, not a tearing of the life away.

4. Jacob's state after death, And he was gathered to his people. Onkelos. same. — He was added. Sept. The same is said of Abraham also; and the same of Ishmael, but not in the same sense. His people were bond children, but these free born children of promise, the Church of the first born. Gal. 4.22, &c. Rom. 9.6.7. Heb. 12.23.

1. The gatherer God.

2. The gathered, Jacob.

3. The gathering, it was taking by death.

4. The term, his own people which were living and dwelling with the Lord. 2. Cor. 5.8.

We conclude.
• D. 1. The saints work is done when their will's are finished in the will of God.
• D. 2. The Saints work being done, they sweetly dispose themselves to rest in their beds.
• D. 3. In their going to rest they willingly give up their Spirits, they are not torn from them.
• D. 4. By yielding up their Spirits the Saints depart to be peopled with the Lord. Ver. 33.

Here ends the History of the Church unto Jacob's expiration. Which was in the year of the World. 2356. It is continued to the end of Josephs li • e.

CHAP. L.

The last Testament and death of Jacob being declared from Chapter 47. Ver. 27. Now follow the two other generals in this section. The funeral of Jacob; and the remaining life and death of Joseph, which were the third, and fourth heads in it.

This Chapter containeth these two generals.

1. The funeral of Jacob. Ver. 1. to 13. Wherein,

1. Acts preparatory. Which are these,

1. Joseph's natural affection to his dead Father. Ver. 1.

2. His order for embalming him. V. 2.

3. The solemnities of mourning in Egypt. Ver. 3.

4. Joseph's entreaty for carrying his Father into Canaan with Pharaohs grant. Ver. 4.5.6.

5. Joseph's journey from Egypt to Canaan for that purpose with the events. Ver. 7.11.

2. The act consummatory, which was his interring in the place appointed. Ver. 12.13.

2. The history of Joseph's life and death afterward. Ver. 14.26.

1. The preparatory acts to Jacob's funeral are five, the first whereof, Joseph's natural affection expressed to his dead father. Ver. 1. And Joseph fell upon his fathers face, and wept upon him, and kissed him, Sept. and Cald. same. With these Sam. Syr. and Ar. agree only. Ben. Uzziel. and Targ. Hierol. tell us of Joseph's fitting a place with cedar, where he made Jacob's body to lay, and there burnt sweet odors, with such like fables.

In this preparatory act we have to observe,

1. The term of connection, uniting this act unto the expiration of Jacob: no sooner did Jacob yield up his Spirit, but this natural affection breaks out.

2. The matter connected, which is a proposition of a preparatory act toward Jacob's funeral, such affection moveth to great care about it. Here note,

1. The subject of this action, Joseph, no name else is added; yet it cannot be concluded that his other sons did not the like; some say all did, save Simeon and Levi; but nothing expresseth them in this kind to be more unnatural than the rest. Here Joseph is only named, as at least more eminently showing affection than the rest, or leading in it, the dearest son to the dearest father.

2. The action itself expressing natural affection in three acts.

1. And Joseph fell upon his fathers face: this is an effect of strong natural desire and love, which maketh Joseph follow after his beloved father unto death, overcome with desire he even boweth down, and falls upon that face, that he had so much honored when it was turned toward him alive.

1. The person, A dear son.

2. The posture, falling, caused by the over-working of affection.

3. The object of all, a father, and his pallid face; now become strange to the living, yet desired by a dear son.

2. He wept upon him.

1. The mourner, Joseph a surviving son, and successor as a patron to God's Church.

2. The lamented, a father to him. A Patriarch to the Church, and a Prophet by whom God taught them: each of these may provoke tears.

3. The lamentation is by way of weeping, the natural effect of natural affection, expressing itself upon access of evil, in the loss of any that might be a comfort, and access of any fears of evil to come.

3. He kisseth him. This is the last act expressing natural affection to his deceased father.

1. The agent is Joseph, a son of love.

2. The object, a father natural and ecclesiastical.

3. The act, is a sweet expression of love to the body of such a father, now turning to the dust, in all the testimony of a pious heart in a dear son to a dear father, and of a surviving Prophet to a dead one is fully here exhibited.

Quest. Did Joseph well in all this? did he not resist God's will?

Answ. 1. In general, when natural affection is expressed toward the dead, with a respect to the right principle, the right rule of proportion, and the right end to express obedience, it is good and not evil, it is commanded; and the want of it is a sin. 2. All this cannot be denied concerning Joseph but that piety was the rise, God's word the rule, and glory to God the end. 3. This was not to accuse the providence and will of God in putting an end to his fathers days, but to make a right use of it, in being sensible of such strokes, and honoring such whom God would have honored, yet with such a frame of heart, as willingly to yield him up unto God that took him.

It teacheth us.
• D. 1. Loss of holy fathers and Prophets from God's people here justly draweth out sad affections.
• D. 2. The gracious sons of gracious fathers and succeeding Prophets of them departed may bewail their loss.
• D. 3. Piety to a deceased father may make a son fall upon his face dead, whom he honored alive.
• D. 4. A dead face of a gracious father and Prophet may draw reverence from pious son's.
• D. 5. Saints surviving may lament with God's approbation Saints departed.
• D. 6. Gracious fathers of the Church as they live desired, so they die lamented by their children.
• D. 7. Natural expressions of love may lawfully be given to dead as well as living.
• D. 8. The kiss of living Joseph to dead Jacob teacheth honor to gracious parents, dead as well as living. Ver. 1.

2. The next preparatory act for Jacob's funeral is Josephs order for imbalming him. Ver. 2. Wherein we have to note,

1. Josephs command, wherein occur to observation.

1. The authority commanding, Joseph, now in great power under Pharaoh, fit to do it.

2. The parties commanded, set out here,

1. By their relation, his servants, that is such as were under his command and salary, as is to be presumed, therefore at his beck to do his will.

2. By their profession, The Physicians, So it is read by Onkelos, Sam, Syr. and Arab. The Seventy differ from all who read it the buriers, 〈 in non-Latin alphabet 〉 . a word strange from the original unless embalmers were so called. The word here used comet from a root signifying to heal. Whence some derive, Rephaim, that notes Giants. As being mighty to bring help, others think it comes from Rapa, the father of them. 1. Chron. 20.6. But he was not in the time of Moses. Deut. 2.11. Others make it the name of devils, and damned ghosts. Prov. 21.16. But the word here is healers, therefore most proper to note physicians, or chirurgeons, whose work this was that it was commanded.

3. The command with the matter of it, He commanded them to imbalm his father; to season him with sweet Spices. Or ointments Onkel &c. read so. The Seventy to bury, &c. The word is to our understandings best rendered, To imbalm, which is done by seasoning or stuffing the body with spices to keep it from putrefaction; at this art the Egyptians were very exact, to preserve bodies for hundreds of years as some report. From them the Jews took it as is conceived. And it was used about their Kings & great men. 2. Chron. 16.14.32.33. So was it done to Christ. John. 19.39.40. Read Herodot.

2. The servants obedience, And the physicians imbalmed Israel, Onkel, &c. same. The Seventy read, the buriers buried him. where,

1. The parties obeying, the physicians commanded.

2. Their obedience, They embalmed Israel, Joseph names him his father, and the physicians are said to embalm Israel; the name that God gave him as a prince.

Quest. Why did Joseph so order them to embalm his father?

Answ. The reason is conceived to be threefold.

1. Natural, which was to keep the bod • from putrifaction, it being to be carried unto Canaan.

2. Civil, which was to do honor unto Jacob, as the custom was among the great men in Egypt,

3. Spiritual, as guessed by some to be a signal of the resurrection; as for the Egyptians they had no such intent in it; what Joseph might have, it is not gainsaid; and in after time in the Church, it might be done to signify that bodies were not to be thrown away like beasts, but to look upon them as to be preserved to the resurrection.

• D. 1. Natural affection and piety to dead parents will injoin Children to provide for their burial.
• D. 2. It is but seemly, that men in place should be more solemn' about the burial of renowned parents.
• D. 3. Physicians are of ancient use and standing.
• D. 4. It is no dishonor for such to serve Princes.
• D. 5. Embalming is lawful in the Church, as in the world.
• D. 6. Commands from superiors are fit to be obeyed.
• D. 7. Egyptian Physicians are ready under providence to hono'r God's Israel.
• D. 8. God falleth not short of his word unto his servants, God promised Jacob that Joseph should put his hands on his eyes. Gen. 46. v. 4. Ver. 2.

3 The next preparatory act, is the end of embalming, and other ceremonies acted in Egypt. V. 3. Wherein we may note,

1. The term of completing this embalming and that is thus expressed, And forty days were fulfilled for him, for so are fulfilled the days of the embalmed. Onkel. same. — And they fulfilled forty days, for so are numbered the days of burial. Sept. Here are two things expressed.

1. The number of days wherein he was embalmed, they were forty complete.

2. The reason of that number, for so was the custom for the embalmed; that moisture might be dried, and the spices fully digested in the bodies to preserve them.

2. The solemnity of the mourning in Egypt here with joined, And the Egyptians wept for him seventy days. Onkelos. same. — Egypt. Sept. All the difficulty here is about beginning this number of days whether from his death or from the end of forty days embalming, it is most probable, there were 30 added to these 40, and so the number was made up.

1. The mourners were the Egyptians; strangers to God's people.

2. The lamented, good Jacob deceased.

3. The lamentation it is expressed by weeping, what kind of sorrow this was as to the rise and end of it, we need not much to inquire; it was at least human, and an outward expression of sympathizing with Joseph.

4. The duration, Seventy days, which it seems was according to the funeral solemnities of that nation. Others had other numbers, some seven (as ver. 10.) others nine, others twenty, others. 30. These customs civilly considered are not evil. But none of their sacred rites doth Joseph use.

Note hence.
• D. 1. Country customs for embalming of dead bodies may be used to the Saints.
• D. 2. Humanity will move pagans to mourn with the Church for their deceased.
• D. 3. All weepers at funeral solemnities are not like minded. Ver. 3.

4. The next preparative act to Jacob's funeral is Joseph's motion to fulfil his fathers will, and hereabout we have to note.

1. The time of it, And the days of his weeping were past. Onkel. same. when, &c. Sept. the sum is, that those days of mourning according to the custom in Egypt were past.

2. The motion itself, wherein occur'e.

1. The mediators which he useth in it, And Joseph spake to the house of Pharaoh saying. Onkel. same. — To the rulers or mighty men with Pharaoh, Sept. Doubtless, they were such as were nearest the King.

Quest. Why used he these?

Answ. 1. His state of mourning might keep him from Pharaoh, as it was a custom. 2. It was more convenient to acquaint Pharaoh by another hand, as he conceived. 3. It concerned some of them to accompany him, whose good will might be thus obtained.

2. The argument of engaging them to this, If now I have found favor in your eyes, Sept and Cald. same. As if he had said; you have seemed to favor me, and now if so indeed, do this for me.

3. The matter trusted to them, to speak unto Pharaoh, which containeth these particulars. Ver. 4.

1. The narration of his fathers charge, My father made me swear, saying, lo I die. In my grave which I have digged for me in the land of Canaan, there shalt thou bury me. — Onkel. same. Before he died, Sept. This we read. Gen. 47.31.

2. His petition. Wherein also occur'e.

1. His request, And now let me go up, I pray thee, and bury my father. Onk. same. — And now going up, I will bury my father, Sept. It is proposed by way of request to fulfil his fathers will, his digging was preparing his grave.

2. His promise, And I will come again, Sept. and Cald. same. he declareth his purpose to be faithful to Pharaoh, as to his father, having but performed this last office.

4. Pharaohs answer by way of grant, And Pharaoh said, go up and bury thy father, as he made thee swear, Sept. and Cald. same.

1. The grant in terms desired.

2. The reason, forasmuch as by oath he hath bound thee to it. Ver. 6.

We observe.
• D. 1. Mourning for' the dead must cease and care to fulfil their desires be taken up.
• D. 2. Mediators to powers in civil matters the Saints may use. Ver. 4.
• D. 3. The narration of fathers wills to powers is a reasonable means to effect them.
• D. 4. Saints may dig or prepare their own graves before they die.
• D. 5. It is the desire of piety in sons to fulfill the just wills of their deceased fathers. Ver. 5.
• D. 6. Light of nature will grant men to do natural duties, especially when bound by oath. Ver. 6.

Quest. Why did Christ keep the man from burying his father? Mat. 8. ver. 21, 22.

Answ. 1. He did it not simply but upon some consideration. 2. He was a disciple at that time engaged upon a a greater work. 3. It was a petition for delay to God's work, not so much for duty to his father.

5. The last preparative act unto Jacob's funeral is Josephs onset in his journey, to fulfil his fathers will about his burial. V. 7.11. Wherein we have to consider,

1. Josephs motion related in the front, as chief mourner, And Joseph ascended to bury his father, Septuag. and Cald. same. Herein,

1. The term of connection to Pharaohs grant, leave being obtained, Joseph delayeth not, but with all conveniency speeds in his way.

2. The motion, Joseph ascended or went up. As the usual account was that Canaan lay higher in situation than Egypt, He the first & chief mourner, is noted as leader.

3. The end of this motion, to bury his father as he made him swear.

2. The funeral-society or company which ascended with him, set out in three ranks,

1. The men of honor that went with him, to show respect to the dead and to the living, And there went up with him, all the servants of Pharaoh the elders of his house, and all the elders of the land of Egypt, Sept. and Cald. same. Ver. 7. Herein note,

1. The quality of these persons, they were the sages of Egypt, the chief men in office to Pharaoh, that might do Jacob most honor at this time, Elders, a name here not so much of age as of office.

2, The universality, all of them; which must be understood synecdochically, for a great many, or some of all sorts of the sages of Egypt: for simply it is not to be understood here nor hereafter; some must be left to manage the affairs of state. Ver. 7.

2. The next sort attending this funeral are the men of his own kin'red, ranked into two parts. Family and national rulers.

1. Those of Joseph's family, And all the house of Joseph, that is his sons and attendants that might be spared to go with him.

2. His fathers family expressed two ways.

1. By assertion, And his brethren, and his fathers house, Sept and Cald. same, that is all the heads of the tribes of Israel, even all the rest of the sons of Jacob.

2. By exception, Only their little ones, and their flocks, and their herds they left in the land of Goshen, Sept. & Cald. same. within this excepted number must be meant such also as must look to the little ones and the flocks. 〈 in non-Latin alphabet 〉 Septuag. Ver. 8.

3. The last sort of attendants on this funeral were men of war, And there went up with him both chariots and horsemen, and there was a very great company. — The camp, Sept. Cald. same. chariot singular put for plural. Herein two things occur.

1. A special intimation of one sort of warlike company, which might be requisite both for safety in the way against robbers, spoilers, and for honor also, to be accompanied with such a militia.

2. A general sum of all the funeral attendents, it was a very weighty or great company, take them all together. Ver. 9.

3. The funeral solemnity is related which was performed in the way, wherein we may note,

1. The solemnity acted, V. 10. Whereabout see,

1. The place of it denoted in these, And they came to the threshing floor of Atad, which is beyond Jordan. Sept. and Cald. same.

1. The term of their arrival is here mentioned, and that by two expressions,

1. By the known name of it, at that time, which was the floor of Atad: only the difference is whither Atad, be a proper or a common name. In the latter some take it as an appellative, and read, to the floor hedged about with thorns, which is made up by a paraphrase, but is no literal translation, Atad signifieth a bramble, whence this conjecture is made, but our Translator's read it as a proper name, which whether so called from brambles there, or by the name of an owner, it matters not much, only it was a known place, hither they arrived and here they make a stand.

2. It is expressed by its situation beyond Jordan, which also hath begotten some disputes whereabout in Canaan this place should lie, some say it was 50. miles in Canaan beyond Mamre, others make it in this side Jordan or about it, from the preposition used; the ambiguity of the name of the place may occasion this, no article of faith is endangered by it, yet to the letter it seem's to be beyond Jordan, and however they might have a shorter cut to their journeys end; yet the greatness of their company, and other conveniences might induce them to take this way about.

2. The solemn action.

1. Performed by the company, And they wailed there with a very great and heavy wailing. Sept. and Cald: same.

1. The act in external ceremony by the company, they wailed or expressed the actions of mourners outwardly.

2. The act of Joseph, And he made a mourning for his Father seven days. Sept. and Cald. same.

1. The mourner, Joseph in chief.

2. The mourning, it was by lamenting his father outwardly, but more seriously.

3. The duration was seven days, this was usual in Israel. Ver. 10.

2. The resentment of this mourning among the inhabitants, which is here set out.

1. By their sight and observation of it, And the inhabitant of the Land the Canaanite saw the mourning in the threshing floor of Atad. — Inhabitants. Sept. and Cald. same. This was their observation of it.

2. By their judgment upon it, And they said this is an heavy mourning to the Egyptians. Sept. and Cald. same. Wherein.

1. The judges the Canaanites, that knew not much of the matter.

2. The parties judged. All under the name of Egyptians.

3. The judgment, that it was an heavy mourning. Some Targums read, that they ungirt themselves, &c. It seems the greatness and strangeness of the sight did affect them.

3. By imposition of a new name thereupon Therefore the name of it was called Abel Misraim, which is bejond Jordan. The mourning of the Egyptians. Sept. and Cald. — At the foord of Jordan as before. Juni.

1. The imposers, the Canaanit's.

2. The name imposed: is the mourning of the Egyptians upon Jacob's fun • ral.

3. The force of this imposition, to record it unto posteriy.

4. The situation of the place new named as before. Ver. 11.

Quest. 1. Did not Joseph ill to make such a pompous funeral.

Answ. 1. In the best action some miscarriage might be. 2. Yet here was more than an ordinary work to be done, to make this a memorial unto after ages, conce • ning Jacob and his seed to be interested in that land; which an obscure funeral could not effect. Egypt itself now took notice of it.

Quest. 2. Was it well to take Egyptians to mourn with him?

Answ. 1. He entertained their civil respects without sin. 2. He had no communion with their sacred rites. 3. It was needful for safety & dispatch of this work to be so accompanied.

Quest. 3. Why was this name imposed?

Answ. 1. Among men greatness of actions name's places and persons. 2. With God it was ordered to be monumental to keep in mind Jacob, and his funeral, and his sleeping in the land of promise: as an earnest of Israel's right to it, which name was known in the time of Moses.

It learneth us.
• D. 1. Leave obtained of powers that must enable, it concerns good sons to fulfil their Fathers will.
• D. 2. Funerals of dead Saints may be hono'red with the attendence of the Princes of the world. Ver. 7.
• D. 3. Natural kindred are proper mourners at the funerals of holy ancestor's.
• D. 4. Funeral duties by some to be done, must exempt such as are unable. Ver. 8.
• D. 5. God moveth powers to afford guards of men, to carry Saints peaceably to their graves.
• D. 6. Under providence great multitudes may honor the hearse of his Saints. Ver. 9.
• D. 7. Funeral solemnities are fitly carried on with mourning and lamentation.
• D. 8. Great wailing may become the loss of great Saints.
• D. 9. Set times of bemoaning the dead saints may be, & are allowed. Ver. 10.
• D. 10. Its natural to men to observe the great lamentations at Saints funerals.
• D. 11. Sympathy as well as observation, suits spectators at the funerals of good men.
• D. 12. Great actions in mourning, &c. may even give name to places where performed.
• D. 13. God can make monuments of mercies by the very names that men impose on them.
• D. 14. God will keep up the memorial of strangers kindness to his saints, with his own mercies. Ver. 11.

2. After all these funeral preparations followeth the actual interring or burial of of good old Jacob, Ver. 12, 13. Wherein we have related,

1. A general discovery of it; And his sons did unto him so, even as he commanded them. Sept. and Cald. same. Ver. 12.

1. The term of connection joined his burial to the former preparations.

2, The subjects to whom this work is attributed, are Jacob's twelve sons.

3. The work here spoken of them generally is, that they exactly performed their fathers command as to his burial; which is emphatically expressed, they did so, even as he commanded them, performing his will precisely in every point, as it was declared to them, Chap. 49.29.

2. A special discovery of his work, Ver. 13.

1. The subjects here spoken of are the same, Jacob's own sons.

2. The special work here related is twofold,

1. They carried him into the land of Canaan, Septua. and Cald. same. As to the greatest of their journey, it is presumed in some charet. And when they came near the place of burial, they might bear him in their arms; or on their shoulders. Several are the fables of the Rabbins, concerning the opposition of Esau to his burial: and of the ordering of his twelve sons, three to East, and three to West side, &c. And excepting Joseph and Levi, and in their stead appointing Ephraim and Manasseh. But these are vain conjectures: No doubt but that there were many circumstances about this work not reported, the Spirit thought it enough to declare the thing done; they carried him into the land of Canaan, to the place appointed by his will.

2. The last work is reported, And they buried him in the cave, &c. double cave, Sept. and Cald. Herein are recorded,

1. The work, They buried him, they laid him in his grave, as the word expresseth.

2. The place, here again described.

• 1. From its nature, A cave.
• 2. By its continent, The field of Machpelah.

3. By its purchaser, Which Abraham bought with the field for a possession of a burying place.

4. By the seller of it, of Ephron the Hittite.

5. By the situation of it, Which was before Mamre, of which we had mention several times before, so the letter is not hard to be understood, Ver. 13.

1. Quest. How can this be reconciled with that which is reported by Stephen, as if Jacob were buried in Shechem, Acts 7.16.

Ans. Answer hath been returned to this, Chap. 23.18. The distinguishing of the subjects, and the pointing of the sentences, may give a fit sense to understand these without contradictions.

1. It is certain, Abraham bought a cave and field near Hebron, of the Hittit's, Chap. 23.

2. It is certain, Jacob bought a parcel of land in Shechem, there to build an Altar, Chap. 33.

3. It is certain, these cannot be the same.

4. It is certain, Jacob was buried in the cave of Machpelah, as here recorded, Now Stephen is thought to assert him buried in Shechem, which I suppose he did not. Some labor to solve it by acknowledging a slip in Stephens memory, not in Luke's relation; but I see no necessity to grant that. The shortness of the history in his speech begets this obscurity, which by observing the true history in the Old Testament, and distinguishing the particulars in Luke's relation, may be better cleared, As,

1. That Stephen here joineth Jacob and all the Fathers together in their descent into Egypt and in dy'ing there, Acts 7.15.

2. That after this very briefly he describes their burial, in one Verse, and speaks no more of them, but makes his next step. to Moses: Now then distinguish the subjects, in the 16. Verse, thus, That after Jacob and the Fathers were dead.

1. Some were carried to Shechem, that is to be buried there: so was Joseph, Joshua 24.32.

2. Some were laid in the sepulcher which Abraham bought for a sum of money, so was Jacob and others: in the cave of Machpelah.

3. Let there be here a comma, to distinguish from what followeth; for Abraham bought none of the sons of Emor; and read ( 〈 in non-Latin alphabet 〉 ) praeter, or ultra, and understand the article ( 〈 in non-Latin alphabet 〉 ) which in such short speeches is frequent, then it runs, there were some of the fathers laid in the sepulcher, which Abraham purchased, besides that of the sons of Emor, the father of Shechem, that is, besides that which Jacob did buy of them.

2. Quest. What is the Law about burying places, must men be buried in the fields only?

Answ. 1. It is certain that in fields and caves, and gardens, the fathers of old did lay their dead, so was Christ buried, John. 19. v, 41, 42. 2. Some nations afterward made laws backed with penalties not to bury within their cities, as unwholesome. 3. Aftertimes, subject to superstition, found out holy turf and places to bequeath their dead unto, but this was wicked. 4. God forbids no place merely of itself but as men's actions may abuse them, & therefore Churches or Churchyards are not prohibited in themselves; yet surely to avoid superstition and to preserve health, which is the law of nature; better it were to have burying places more remote.

It instruct's us.
• D. 1. Interment after funeral preparations is due to deceased Ancestor's.
• D. 2. It is piety in children to observe the lawful commands of deceased parents, and much more the necessa • y counsels of them.
• D. 3. All pains are added to piety for making good the wills of parents. Ver. 12.
• D. 4. The Land of promise as it is the desire of the dying so it is the labor of living Saints to reach to.
• D. 5. The last act of piety from children to parents though the saddest, is burial.
• D. 6. Repeated characters of place and duty observed by the Spirit, is to point out something for faith & obedience.
• D. 7. The life and death and burial of Jacob's is honorable with men, and ordered by God to thei • desire and comfort, Ver. 13.

2. The next general of the Chapter is the history of the life and death of Joseph who survived his father, wherein several things occur touching the state of the Church and him in the remaining compass of his time. Wherein we have to note.

1. Their return from Canaan. Ver. 14.

2. The events following of two sorts.

1. Such as concerned the Church, which were transactions between Joseph and his brethren. Ver. 15.21,

2. Such as concerned Joseph. V. 22.26.

1. The history of their return is short and plain. And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father. Onkel. same. The last sentence. After, &c. the Seventy want. Other readings agree mostly with the Hebrew. Herein note.

1. The parties returning.

1. Joseph.

2. His brethren.

3. The retinue that went with him.

4. The time, after Jacob was buried, there is no difficulty in the letter: only some queries may be made.

2. The return, these all came back, the funeral being past.

Quest. 1. Why did Joseph return to Egypt?

Answer. 1. His office required it. 2. His promise bound him to it. 3. His time was yet to serve God and preserve his Church in Egypt-

Quest. 2. Why did his brethren return?

Answer. 1. Not by entreaty or force from their brother, as Josephus. 2. They left their own families in Egypt. 3. The time was not yet come of their affliction and deliverance; God so ordered it.

Learn we.
• D. 1. Parentall duties being performed by children it is just to return unto acting of office, and promise.
• D. 2. Family-charges must be regarded to return unto after necessary avocations.
• D. 3. The Church must return and abide in Egypt until the time of God's call out of it. Ver. 14.

2. The events in Egypt are now considerable which are two generally noted.

1. The passage between Joseph and his brethren, wherein occur to observation.

1. The brethren's proposal unto Joseph. Whereabout we may observe,

1. The occasion mov'ing them thereunto, which was twofold.

1. The sense of their fathers death, And the brethren of Joseph saw, that their father was dead. — Sept. and Cald. same. — This occasioned new fears, because they thought, the surviving father might obtain savor for them, this moveth them to the following address.

2. Their own jealous conjectures drawn from their own guilt, And they said perhaps Joseph will hate us, and returning he will return to us all the evil which we have rewarded him, or brought upon him causelessly. — Least Joseph remember evil against us, and as recompense return us all the evils, which we have shown unto him. Cald. Onkel. — All this is the conjecture of their own jealousy, their guilt suggesting such thoughts.

1. Their concession, that they had offered great evil to Joseph without cause.

2. Their suspicion of retaliation from him.

3. Their communication among themselselves, thus they parlied and concluded. Ver. 15.

2. The address which they make unto him, which is two ways also described.

1. By a messenger, wherein we have to note.

1. Their presentment of their desire to him, and that,

1. Upon a pretended command from their father, whereabout we way note.

1. The mission of a messenger. And they commanded (one or some) to Joseph saying. Onkel. same. — And they coming said to Joseph. Sept. mentioning no messenger. This is conceived safely, to be a charge given to a messenger, one or more to show to Joseph.

2. the message given in charge to say thus; thy father, &c. which doth respect.

1. A request from his father, pretended before his death, Thy father did command before he died, Saying, thus shall ye say to Joseph, I pray thee forgive now the trespass of thy brethren, and their sin; for they rewarded thee evil. Onkel, same. — Forgive them their unrighteousness and their sin, because they shown evil things against thee. Sept. Herein is suggested.

1. Jacob's command to them.

2. Jacob's request for them, that Joseph would pass by their former wickedness upon his account.

3. The declaration of their undeservings from him, all this is spoken in Jacob's name to ingratiate them with Joseph.

2. A request from themselves; And now we pray thee forgive the trespass of the servants of the God of thy father. Onkel. same — Take up the iniquities, &c. Sept.

1. The petitioners, themselves by some messenger.

2. Their request, pardon of their former sin against him.

3. The argument used, that they were now the servants of the God of Joseph's father, even the true God; wherein they note.

1. Conversion to God.

2. Communion nearer to him in their fathers house which was the Church, this was a working argument, besides the fathers entreaty.

2. Joseph's resentment of all this, And Joseph wept when they spake unto him. Sept. and Cald. same.

1. The subject, Joseph a tender hearted man.

2. The passion; weeping upon his address.

3. The occasion, this message by way of supplication from their father and themselves, to forgive their former evils. Ver. 16.17.

Quest. 1. Who were the messengers?

Ans. 1. It is generally thought that this charge was dispatched by messengers, though the word notes only that they charged it to Joseph. 2 If it were by messengers, they are not expressed, therefore not necessary to be known. 3. It is to bold to determine any; but probably some near to them, that might transact with Joseph about this matter.

Quest. 2. Did Jacob leave any such charge?

Answer. 1. It is asserted by them who pretend to be God's servants. 2. It might be a special charge to them. 3. This hinders not former reconciliation, but notes the restlesnes of guilt on the conscience; which makes them desirous of more assurance, for this sin was acted for near forty year's past.

From all learn.
• D. 1. As the life of parents is the children's security, so their death the occasion of their fear's.
• D. 2. Hatefull dispositions are apt to think others like themselves.
• D. 3. Guilt makes wicked men fear retaliation to their sin. Ver. 15.
• D. 4. Fearfull offenders are apt to use all means and mediators for their security.
• D. 5. Commands of dying parents to transgressing children for their humbling are to be obeyed. V. 16.
• D. 6. The name of a dead father speaking is a cogent argument to forgive peccant brethren.
• D. 7. Children's supplications in parents name to offended brethren should be moving.
• D. 8. Conversion to God is a mighty argument to forgive sinners against us.
• D. 9. Gracious spirits, though injured, melt over such returning offenders.
• D. 10. Forgivenes is to be desired of brethren offended, after God's desired. Ver. 17.

2. This supposed, that all the promises were acted by messengers, their next address to Joseph is by themselves, wherein we have,

1. Their deportment to Joseph, two ways,

1. By prostration, And his brethren also went, and fell down before him. Onkel. the same. The Seventy leave out this, where we have to note,

1. The time and order of this, it was after way had been made by messengers in declaring their fathers request, with their own.

2. The parties acting this, reported, his guilty brethren, whose hearts would not suffer them to be quiet.

3. The action reported.

1. Access unto him.

2. Prostration before him.

2. By profession, Behold we be to thee for servants. Herein,

1. A demonstration of themselves in their very inward thoughts and purposes, what they would be in respect of what they were; they had been enemies and oppressors, but now they would be far otherwise.

2. A submission of themselves far under brethren to become servants, we are to thee for servants.. This is a farther proof of the truth of God's revelation to him in his dreams: they had at other times ignorantly subjected themselves to him: but now knowingly, when God touched their hearts: and really presenting themselves to be his servants, at his beck to be ruled by him.

Quest. Was not this more than ought to be done?

Answ. 1. It is probable, that they expressed their own fears, in some irregular way of passion. 2. It was just with God so to humble them in respect of their former pride and cruelty 3. It was faithfulness to Joseph in making good his word to him.

We learn.
• D. 1. Tendernes of heart in the offended, moveth spirits of offenders to humble addresses, Josephs tears boweth the hearts of guilty brethren.
• D. 2. Sense of guilt, and fear of wrath, and instinct of grace, will make proud enemies stoop.
• D. 3. Passion is apt to make souls excessive in prostrations to men.
• D. 4. Ingenuous spirits which have been causeless enemies, will become willing servants.
• D. 5. Providence doth bring to pass its purpose, to make Lord's and servants as God pleaseth. Ver. 18.

2. Now followeth Joseph's return to them for removing their fears and quieting their guilty consciences, which he doth these ways.

1. By prohibiting their excessive passion. Ve. 19. And Joseph said unto them, Fear not, for am I instead of God? — For I am God's, Sept. — For I fear before God, Onkel. In these we have to note some particulars.

1. The replier, offended, yet tender hearted, and reconciled Joseph. Then Joseph, &c.

2. The reply, which is by way of prohibition of their excessive passion and prostration, fear ye not; wherein not only the inward perturbation, but the outward expression, by falling down to prostration, is here restrained; as if he had said, Arise my brethren, why are ye so disturbed, away with your fears, and forbear your humiliations unto me.

3. The reason of this reply, For am I in the place of God? So it is read to the letter interrogatively; to this sense; why fall ye down to me, and are so much afraid of me? Am I God? Can I do you of myself hurt or good; why are ye troubled at my presence? I am not God, I am one of God's servants as ye are; therefore fear not me after this manner, other readings are positive, I am God's, or the servant of God as ye are, Worship not me; or I fear God, therefore be ye not afraid of me; but the interrogation is more to the letter. Can we resist God's will? Cal. Vulg.

Note we.
• D. 1. Gracious souls though sorely offended yet are reconcilable as God will's them.
• D. 2. Reconciled Spirits labor to remove fears and jealousies and perturbations from their offenders.
• D. 3. Gracious souls dare not take God's place or glory from him.
• D. 4. Consideration of being God's servants is forcible to keep from hurting fellow servants. Ver. 19.

2. He labors to quiet them by proposing the various ends of God and them, and letting them see that God's purpose took place. Ver. 20. The whole comprehends a double proposition.

1. Of his brethren's end in using him so cruelly, and selling him into Egypt, And ye, ye thought or meant against me evil. Onk. same. — Ye consulted evil things against me, Sept. — Herein he upbraids them not, only he minds them that their end was evil in dealing with him, even to seek his destruction; and therefore it must be confessed, that all their works were evil and sinful.

1. The designers his brethren, then sinfully conspiring against him.

2. The design, to plot evil, mischief and destruction to him, this was their mark.

2. The proposition of God's end in that wicked design of theirs, God meant it for good, for to do, according to this day, to enliven, or keep alive much people. — Consulted of me for good things, that it should be as at this day, that much people should be nourished, Sept. — Before God it was ordered for good, &c. Onk. Herein also is observable,

1. The great designer, over pouring this wicked action. God almighty, he concur's fo far as to permit them, to sell him and deal wickedly with him, but their thoughts were not God's, he is too hard for wicked men in their works to frustrate their designs, and finish his own.

2. The end of God's design, was for good to Joseph, to his very brethren, to the Church, and to many other nations, to keep them alive; which must include his own glory.

3. The proof of this, it was experimented now at that very day, they all saw that it was so; and how God brought good out of their evil.

We Learn.
• D. 1. In quieting guilty disturbed consciences, it is not amiss to let them see their evils.
• D. 2. Opposit ends may be to God and men, in the same works of creatures, good and evil.
• D. 3. Evil ends truly denominate men's works to be evil.
• D. 4. Good ends do make all actions good, truly directed thereunto.
• D. 5. It is God's prerogative alone to make creatures sins serve his own goodness.
• D. 6. Experience showeth that God brings good out of men's evil, God is justified, but the sinner must be condemned.
• D. 7. God's turning evil to good, may meeken the offended, and quiet offenders upon repentance. Ver. 20.

3. He labors to quiet their spirits, by promise of future alimony and provision for them and theirs, and in making out this observe,

1. His prohibition repeated, And now fear ye not. Sept. and Onk. same. The sense of this the same as before; only the doubling of it is emphatical, and carrieth more force.

2. His promise, I will nourish you and your little ones. — You and your household or family. Sept. and Cald. same.

1. The ingager, Joseph under God and enabled by him.

2. The engagement of promise, I will nourish, he undertake's for all their needful provisions.

3. The extent of this, it was to them and their little ones, or their household and families.

3. The historical close of Moses, with this note upon all, And or so he comforted them and spake to their heart. Sept. same, — Spake comfort to their heart. Onkel. He spake those things which were pleasant, and good to them, or that pleased their heart; thus Joseph quiets his disturbed brethren; and so Moses finisheth the transactions between Joseph and his brethren, which was the first event after their return from burying Jacob in Canaan.

Observe hence.
• D. 1. Double bar's need to be made against many fears to quiet troubled hearts.
• D. 2. To return nourishment for starving is a work of a gracious soul.
• D. 3. Under God, gracious men in power should be free to nourish enemies and their seed.
• D. 4. The goodness of the Saints is extensive to many, great and small, as it is with God.
• D. 5. It is the duty of good men to be comforters to afflicted souls, and to cheer sad hearts.
• D. 6. Such works of grace, are kept for the righteous upon God's record. Ver. 21.

2. Now followeth the history of providential events unto Joseph, after Jacob's death, unto the period of his own life. Ver. 22.26. Herein are related unto us.

1. His habitation and term of life Ver. 22.

2. His numerous seed by his two sons. Ver. 23.

3. His presage of his own death, &c. Ver. 24.

4. His adjuring of his brethren for burial. Ver. 25.

5. His end and term of days pointed out. Ver. 26.

1. The first is thus related, And Joseph dwelt in Egypt, he, and his fathers house, and Joseph lived an hundred and ten years, Sept. and Cald. same. 〈 in non-Latin alphabet 〉 . The letter hath no difficulty: two things are here reported. The connection of this to his promise.

1. Peaceable habitation of him and the Church of God for about 53 years after Jacob's death; herein note,

1. The subject of this mercy, Joseph with all his & all his fathers house, his brethren and all theirs, who made up the visible Church of God.

2. The privilege or mercy vouchsafed, and that is, a quiet habitation, the word notes sitting, which carrieth rest in it; this the Church had so long after Jacob's death.

3. The place of this habitation, it was in Egypt, a strange land whither God had brought them, as he foretold to Abraham; and where afterward they were oppressed.

2. The term of Joseph's life, he lived 110 years; this is added, to note the duration of the Churches peace, which was 53 years after Jacob's death; for Joseph was 57. at his fathers decease; so that, he ruled in Egypt 80 years; and all that time it fared well with Israel.

Note we.
• D. 1. God makes good the promises of peace made by his instruments to his repenting people. From the connection.
• D. 2. A quiet hahitation is allotted of God to his Church sometimes in the land of strangers.
• D. 3. The term of the Churches members continuance is stated by God in their several places.
• D. 4. The outward peace of the Church usually departeth with the patrons of it. Ver. 22. Josephs life and Israel's peace conterminate.

2. The next thing, is the history of his numerous seed which he saw multiplied in the Church according to Jacob's prophesy. Chap. 48. whereof we have two branches in the text.

1. His seed by Ephraim, And Joseph saw unto Ephraim sons of the thirds. — To the third generation, Sept. Of Ephraim the third sons, Cald. That is indeed his grand, grand grand-children which was to the fourth generation; so Joseph saw Jacob's blessing on Ephraim.

2. His seed by Manasseh, Also the sons of Machir the son of Manasseh were born upon Josephs knees. — Were born in the thighs of Joseph, Sept. — Were born whom Joseph nourished, Onk. These were his grand-children, from himself the third generation; but from himself was the fifth generation of Ephraim. So God made good the promise declared by Jacob, even in Joseph's days. In the former we may note.

1. Joseph, the root.

2. Ephraim, the son.

3. The thirds from him which make 5 descents.

In the latter.

1. Joseph.

2. Manasseh.

3. Machir,

4. His sons, which are but four descents, so that, Ephraim was more fruitful by two.

It learneth us.
• D. 1. Unto increase of years God is pleased to make increase of his Church. Connect.
• D. 2. God makes good his word to increase the seed of the righteous at his pleasure.
• D. 3. According to God's promise so are the seed of his Church enlarged from their progenitor's.
• D. 4. God sometimes maketh men live to see his promise fulfilled which they would not believe.
• D. 5. It is natural, and not unbeseeming grace, for grand-fathers to tender dearly their offspring. The word notes not only birth, but nurture.
• D. 6. From Joseph, Ephraim, and Manasseh is drawn out the line of God's Church. Ver. 23.

3. The next thing declared here of Joseph is his presage or prophesy; which is here twofold.

1. Concerning his own decease, And Joseph said to his brethren, I die, Sept. and Cald. same.

1. The Prophet is Joseph.

2. The subject to whom, is his brethren. the heads of the families.

3. The prophesy itself, about his own death, I die; this he might perceive by encroaching infirmities, but more probably, before them felt, he spake of this to prepare them for that which was to follow, and arm them against the consequences of his death, that might befall them: as if he might say, your expectation of comfort is much upon me, but I must die ere long and leave you, therefore rest you not upon me, I must be gone; and alas what should I do here, when God hath finished his work by me, look not to me. I die.

2. Concerning God's dealing with Israel after his death, And God visiting will visit you, and will make you go up out of this land, unto the land which he sware to Abraham, to Isaac, and to Jacob: — With a visitation will he visit you, &c. Sept. — Remembering he will remember you, &c. Onk. Three great conditions are here prophesied by Joseph concerning Israel.

1. God's certain visitation of them in Egypt, And God visiting will visit you.

1. The form of words is with reduplication, which notes the certainty and fullness of the event.

2. The matter is visitation, which is twofold.

1. Of judgment and chastening, such as he foretelleth to sinful Israel, and foretold to Abraham about his seed; Exodus. 32.34. Genesis. 15.13. This must be here supposed, if not the thing expressed viz. Their visitation by the Egyptian bondage,

2. Of mercy & deliverance out of troubles, so the next words seem to unfold these, so God visits in love. Luke. 1.68. Both must be here understood.

2. God's deliverance of them out of Egypt, And will make you go up out of this land. This foretells expressly, their redemption out of Egypt, and from the supposed bondage.

1. Redeemer, God.

2. Redeemed, Israel.

3. Redemption, going up out of Egypt, and from thralldom there.

3. Their instating into the land of promise, Unto the land which he sware, &c. This is the term to which, of their ascent.

1. A land, a portion of inheritance, Canaan.

2. The periphrasis, the land which God by word and oath had given them.

3. The witnesses of this oath, Abraham, Isaac and Jacob. Genesis. 22.16. Gen. 26.3. Gen. 35.12. This was foretold now 155 years before it was brought about, and exactly so it came to pass.

Learn we.
• D. 1. Children-enjoyments keep not good souls from minding death. Connect.
• D. 2. The death of some eminent persons of the Church hath been prophetically foretold by them.
• D. 3. The death of the best in the Church is declared, to mind others of looking more to God.
• D. 4. God hath sufficiently declared that his Church must be under sad visitations.
• D. 5. God will not make his Church to be always suffering; but cause them to go up.
• D. 6. God's oath is the sacred seal of his Covenant.
• D. 7. Abraham, Isaac and Jacob are God's witnesses of his engagements to his Church. Ver. 24.

4. The next thing reported of Joseph is his adjuring of his brethren concerning the transportation of his bones with them unto Canaan, when the Lord should make them go up out of Egypt, And Joseph made the sons of Israel to swear, saying, visiting God will visit you, and ye shall carry up my bones from hence. — In the visitation wherewith God shall visit you, ye shall also carry up my bones hence with you, Sept. — In remembting God will remember you, &c. Onk. In these we have to note these terms.

1. The party adjuring, Joseph, a ruler, a Prophet, one taught of God to do it.

2. The parties adjured, the sons of Israel, which were doubtless such of his brethren, that were then alive, as it is certain Levi was, and the other heads of their families in the behalf of them, and their succeeding seed; for it was 155 years afterward, before this was made good, therefore it did bind posterity.

3. The matter to which they were sworn, and that was, That they should transport and carry his bones with them into Canaan, to be buried there; which accordingly was done, for first, Moses took the bones of Joseph with him upon the account of this oath, Exodus. 13.19. And secondly, Joshua buried them in Shechem. Joshua. 24.32.

4. The condition of observing this is God's visitation of them, to deliver them out of Egypt, visiting God will visit you; and then ye shall carry up my bones with you: if God do not visit you, then are ye free from my oath; but God will surely make you go hence unto the land of promise. I leave my bones as a pledge with you, and at that day, ye shall carry them with you and bury them there in hope.

5. The adjuration itself, He made them to swear unto it, that is, in the name of Jehovah making him witness and judge in the matter agreed on between them. And calling him in to judge, and revenge it, if they should not perform this engagement.

Quest. 1. Why is Joseph so solicitous to have his bones transported to Canaan, were they not as well placed in Egypt?

Answ. 1. He did not this out of any superstitious conceit of an holy land, but in faith he gave command concerning his bones, as the Apostle noteth. Heb. 11.22. Now nothing can be done in faith but upon God's foregoing revelation; doubtless therefore he did it by instinct from God. Secondly, he knew the land of promise, and desired with his fathers to have his bones laid there, as heir together with them: this faith suggested to him, upon God's promise, therefore, he desired to accompany them in hope of the resurrection with them.

Quest. 2. Was it well in him or imitable by us to bind posterity with an oath?

Answ. 1. As to him doubtless it was lawful, for he did it in faith; God had promised Israel's return, and withal, the removing of Josephs bones, as an earnest of it; and therefore the engagement of them to do this must needs be lawful. 2. As to us; in those things which God hath either commanded or promised to us and our posterity, such engagements by vows and covenants are lawful and needful; so are we bound to engage our children unto God's Covenant. 3. As to other matters of civil and mutable nature; it is not safe to lay snares upon ourselves and posterity; great sin may prove to be in it.

Quest. 3. Why did he not injoin the transportation of his bones sooner?

Answ. 1. He knew God's time of visiting his people, according to what God spake to Abraham: Gen. 15. And therefore faith would not let him hasten sooner. 2. Other reasons might be upon consideration of his station in Egypt: and to gain respect to Israel there. 3. He left his bones as a pledge of Israel's return, and therefore ordered them to stay in Egypt as long as they. Sottish and wicked is the Jesuit's collection of authority for bones to be carried up and down for relics, from this example; Joseph commanded his bones to be carried for burial, not to show them for superstitious uses.

It inform's us.
• D. 1. Upon God's visitation of his Church in mercy, it is desirable to be with them in death. Connect.
• D. 2. A due swearing in matters just may be required and performed by God's people. Israel.
• D. 3. For waiting upon God's commands and promises it is fit for holy ancesto'rs to bind posterity by Oath.
• D. 4. Faith is the best disposer of a man's bones for a resurrection after death.
• D. 5. Faith makes no more haste than God's word of promise would have it.
• D. 6. Faith puts a difference between Egypt and Israel, the world and the Church in life and death. V. 25.

5. The last thing here reported of Joseph is his expiration, after that by faith he had so disposed of his spirit, and of his bones, And Joseph died being a son of 110 years, and they embalmed him, and he was put in an Ark, chest, or coffin in Egypt. — Being 110 years old, and they buried him, Sept. — They seasoned him with odors. Cald. where we have these things asserted,

1. Josephs death. And Joseph died, it is sweetly connected to his former disposition of his bones by faith: that being done, he departs in peace, his spirit returning unto God.

2. His age, he was a son of 110 years, that is in the 110 ^th year of his life. 37 years younger than Jacob he died.

3. His embalming, they seasoned his body with odors, as it was done to Jacob before.

4. His intombing for a time, he was put in a chest, ark, or coffin; the fables of the Rabbins, that he was cast into the midst of Nile: and such other dreams are not worth the naming.

It is enough for us to know what is revealed of this matter plainly. All this was 155 years before Israel's coming out of Egypt. Before Moses was born 75. After the flood. 712 years, in the year of creation. 2368, or 69. as some calculate.

We conclude.
• D. 1. Faiths disposition of man's bones, and death insu'ing are by God's Spirit fitly coupled. From connect.
• D. 2. A life of 110 years in faith is a precious time.
• D. 3. The oldest believer must die, to come unto perfect rest.
• D. 4. Bodily perfumes in death are not unbeseeming gracious perfumes in life.
• D. 5. Egypt may afford to a Saint a coffin to transport him to a better place.
• D. 6. Life and death a • e sweetly ordered by God unto his Saints, for manner, time, and place. Ver. 26.

Thus through mercy we have reached to the end of this first book of Scripture called Genesis, as noting the original or rise of all the creatures, and the works of providence in the world and in the Chu • ch, for the space of 2369. years.

1. It is the most ancient history and the first Scripture, that ever was, and enjoined and inspired by God to Moses.

2. It is an infallible history, as to the matters contained in it.

3. It is, though short, yet for that time a full and sufficient rule for faith and manners, declaring,

1. The nature of God.

2. The works of God in creationi and redemption.

3. The original state, fall, and repair of man.

4. The gathering of God's Church from the world of sinners.

5. The promise of the Son of God to be manifested in the flesh.

5. The state of the Covenant of grace to Adam, to Abraham, &c.

4. All the Scriptures of Moses and the Prophets following are but as commentaries more largely upon this; unto the unfolding of which, as God giveth life and ability I shall proceed; the Lord make these discoveries saving to his people, and write them on our hearts.

HAving through mercy dispatched the explication of the first Book of Scripture, which contained the History of the original and propagation of the Church for the space of 2369 years, we shall now go on, following the steps of the Spirit in his succeeding History of God's providence to his Church, as it is recorded in the second Book of sacred Scripture, which discovereth eminent events for the space of 142 years from the death of Joseph: which is made apparent by this calculation.

1. From Josephs death to the birth of Moses are conceived to pass, 60 years.

2. From the birth of Moses to Israel's going out of Egypt, 81 years.

3. From Israel's egress to the setting up of the Tabernacle, 1 year. The whole make up 142. Within this compass of time, the whole Book of Leviticus and some part of Numbers are comprehended, as also of Deuteronomy.

About this Book generally I shall premise,

1. The Author to be God's own Spirit, and the Penman Moses, which Christ owneth, Mark. 12.26.

2. The name or title inscribed, according to the Hebrew to be the two first words of the Book, These the names. But by the Greek, which Lat. and Engl. and others follow, to be EXODUS, signifying the egress of Israel out of Egypt. This being the main contents of the first part of the Book.

3. The scope to be a good testimony of God's faithfulness in all his promises to Adam and to Abraham, about the means of restoring sinners, and that fitted to a double use.

1. To give a sufficient revelation at that time concerning the way of saving sinners, by the only means of reconciliation, the son of God coming in the flesh, suffering, dying and rising, that they then might believe.

2. To be a standing witness of God's grace in Christ, to save sinners, when he should come into the flesh, that the Church might know unto the end of the world, that Moses wrote of Christ. And together with this to let all ages know, the various issues, either of believing, or refusing and tempting God in Christ; that he may be glorified in all.

4. The contents or matter of this book to be an history partly of things acted and done by God to Israel, and by them to him; partly of doctrine, which then God delivered to them, which was in sum the additional Covenant, given to that of promise formerly made to Adam and to Abraham. So styled. Gal. 3.19.

5. The distribution or analysis of the whole book into its parts to be thus.

• 1. The most general heads or parts are two.
  • 1. The history of things acted from Chap. 1. to Chap. 19.
  • 2. The history of doctrine and discipline settled by God in his Church, from Ch. 19. to the end.
  • In the former head are considerable,
    • 1. The History of events before Israel's egress from Egypt, from Chap. 1. to 12.
    • 2. The history of their departure. Chap. 12.
    • 3. The history of events after that egress, Chap. 13, 14.
    • In the first of these we have to consider,
      • 1. The occasion of this egress recorded, Chap. 1.
      • 2. The preparatory acts of God hereunto.
        • 1. Raising instruments, Cha. 2, 3, 4.
        • 2. Sending them about the work, and that.
          • 1. In speaking God's mind.
            • 1. To Israel, Ch. 4, 29.
            • 2. To Pharaoh, Ch. 5.
            • 3. To Israel again C. 6, 7,
          • 2. In working miracles of two sorts,
            • 1. Of strange effects to confirm their message only, Chap. 7, 8, 13.
            • 2. Of strange judgments to punish obstinacy also from Ch. 7, v. 14. to the end of the 11 ^th Ch. and part of the 12 ^th .

The other two heads of historical facts I shall subdivide when I come to them & so also the general history of doctrine.

Now to take up the first head noted, which is the occasion of Israel's deliverance from Egypt, this is related in the first Chapter.

Herein two things occur, which make up the occasion of God's visiting them.

1. God's blessing on them to increase, Ver. 1, 7.

2. The Egyptians envy at their good, Ver. 8, &c.

CHAP. I.

THere are therefore of this first Chapter these two general parts,

• 1. God's goodness in Israel's increase, Ver. 1, 7.
• 2- The Egyptians malice upon this account, Ver. 8.

In the first, we have further to consider,

1. The connection between this Book and the former, it is a copulative term ן which ours with others read as continuative. Now these are, &c. Yet others read it copulative, And these are the names. &c. So that plainly this History is continued and coupled to the former, that we may see though Joseph was dead God lived, yea and the Church lived, in which now appeared the wonderful care of God.

Quest. How long was this book written after the former?

Answ. 1. There is no express certainty as to point of time when the first Book was written or when the second. 2. This is certain, seeing this is an history of things done, it must needs be written after all those things acted, and therefore after the rearing of the Tabernacle, Cha. 40. 3. The term of connection unites not so much the times immediately as the matter, wherein the Spirit proceed's to declare the mind of God concerning his Church.

2. The matter connected, and that is a narration of three things.

1. The names and the number of the seed of Israel, at their coming into Egypt, Ver. 1, 5.

2. The death of all those chief heads of the families of Israel, Ver. 6.

3. The exceeding increase of the seed, Ver. 7.

1. The first is thus expressed, These are the names of the sons of Israel, which came into Egypt, every man and his house came with Jacob, &c. Ver. 1, 2, 3, 4, 5. — Onkelos the same. — Sept. read, For out of Jacob's thigh, Ver. 5. All the souls coming from Jacob, and again in the number they differ, for 70 noting 75. All readings, Samaritan, Syriac, Arabic do agree in names and number, only the Septuag. excepted. Herein note,

1. The history of the first entrance of Israel to sojourn in Egypt, wherein we have related.

1. The access into Egypt.

2. The names generally expressed, Ver. 1.

3. The names specially expressed, Ver. 2, 3, 4. And that in this order, Leah's children in the first place, one of Rachel in the next; the children of the Handmaids in the last,

Quest. Why are the names of these sons so often mentioned?

Answ, 1. To show the small beginnings of the Church. 2. To point out the Church, which God gathered. 3. To discover God's performance of promise to Abraham, &c.

Quest. Why are those names so variously recorded in several places?

Answ. The method is arbitrary to God's Spirit.

4. We have the number of them that came in, and were in Egypt, at that time of his seed, expressed Ver. 5. Wherein are reported,

1. The proposition of the number, And all the souls which came out of the thigh of Jacob were 70 souls, Onkelos the same, Sep. 75. but mistaking, unless made up (as they might mean) another way, vid. Gen. 46.

2. The proof of this, that there were so many, by Josephs being already in Egypt, and adding him and his, And Joseph was in Egypt. The Sept. put this before. The Chaldee of Onkel. read's there were 70 souls with Joseph, who was in Egypt. That is, Joseph and his made up those that came out of Jacob's thigh 70. besides his other retinue.

As to the doubt raised, Act. 7. v. 14. it was answered, Gen. 46. that it might fall from him according to the translation then in use, which was the Sep. but they relate the number otherwise, Deuter. 10. v. 22.

Learn hence.
• D. 2. God doth not only begin but continue revelations of his acts & will to his Churches edifying.