Commentary on Genesis and Exodus

QUEST. I. How the Lord spake to Jacob and when.

Vers. 1. THen God said to Jacob. 1. Whether God spake to Jacob by dream or manifest • ision it is not expressed: whether way we take, there is no inconvenience: but it is most like that God spake to Jacob immediately, as he used to do to the patriarchs, without the ministry of prophets, Mercer. 1. This was some thirty years after God had appeared to Jacob in Bethel: for he had been 20. years in Laban's house, 8. years in Shechem, 2. years in his journey, so that he was now about 106 years old: whereupon Ramban thinketh, that God punished Jacob in the ravishing of his daughter, because he had forgotten his vow, and so long deferred it, ex Mercer.

QUEST. II. What strange God's Jacob putteth away, and why so called.

Vers. 2. PVt away the strange God's, &c. 1. These might be those idols which Rachel stole from Laban, as also such as were taken in the spoil of the city of Shechem, Mercer. 2. Jacob neither winked at the superstition of Rachel, of a blind love toward her, as Calvin. neither need he to be instructed by revelation of this misdemeanor of his house, as Rupertus. Jacob was not such a stranger in his own house, but that it might otherwise come to his notice. 3. They are called strange God's, not because they estranged men's minds from God, or because they were the idols of devils, that were alienissimi, estranged in affection from men, Perer. or because they were strange, that is, unknown God's, that were not able to help in the time of adversity, ut Hebr •• : but because they were the God's of strange people from Israel: and so are the words truly translated, the God's of strange people, Iun.

QUEST. III. Why Jacob did choose to bury, not to burn the idols.

Vers. 4. ANd Jacob hid them under an oak, &c. 1. This is not to be imputed to Jacob's infirmity, that burned not those idols, but buried them, as Calvin. 2. Nor yet did he bury them, that the matter thereof might afterwards serve for some profitable use: as some think that David found them, and employed them toward the building of the temple, histor. scholastic. 3. Nor yet is it like that Jacob melted them into one lump, and after buried them in a deep pit, as Tostatus. 4. But it is more like that Jacob for haste of his journey, wanted opportunity to consume them with fire, Cajetan. or he rather chose in silence to bury them, for fear further to offend and exasperate the Canaanites, Mercer. and he did it in a secret and unknown place, that his family should not doat after them again, Iun.

QUEST. IV. Why mention is made of the death of Deborah, Rebeckahs nurse.

Vers. 8. DEborah Rebeckahs nurse died, &c. 1. She is called Rebeckahs nurse, not because she suckled her, but was her bringer up and instructer. 2. Deborah was at this time about 180. years of age: for it was 170. years, since she came first with Rebekah into Canaan, when she may well be supposed to have been 50. year old, having the charge and government of Rebekah. 3. It is very like that Rebekah was now departed, for otherwise Deborah would not have left her so long as she lived. 4. There is no mention of Rebeckahs death, not because she was buried obscurely and in the night, as the Hebrews imagine, Isaac being blind, and none to bury her but Esau: but it is the use of Scripture, to make rare mention of the death of women: in this place Deborahs death is recorded as an accident that fell out by the way, Mercer.

QUEST. V. How Deborah came to be in Jacob's company.

NOw whereas the question is moved, how Deborah came to be in Jacob's company. 1. Neither is it like, that after she had accompanied Rebekah into Canaan, she went back again, and was now desirous to go and see Rebekah, as Chrysostom: for she was sent with Rebekah to remain with her. 2. Neither did she go with Jacob at the first, when he went into Mesopotamia, as Calvin. for he was alone in Bethel. 3. Neither was she sent as a messenger to fetch Jacob out of Mesopotamia, as the Hebrews: for he returned at God's commandment, not at his mothers call. 4. Neither, as Ramban, is it to be supposed, that Rebekah had more nurses then one. 5. But it is like, that Deborah was sent to meet Jacob, being returned, Mercer. or went to him of her own accord, after Rebeckahs death, Cajetan.

QUEST. VI. Of the number of the visions wherein God appeared to Jacob.

Vers. 9. Again, God appeared unto Jacob, &c. Not as though this were the second vision (in all) which Jacob had: but it was another vision beside that mentioned in the beginning of the chapter where he is bid to go up to Bethel: or it was the second time that God appeared unto him in Bethel: for otherwise, to count all the visions that Jacob had, this was in number the seventh. 1. God appeared unto him in Bethel, in the vision of the ladder. 2. When in a dream he was shown the parti-coloured sheep, Genes. 31.11. 3. When the Lord bade him return into his own country, Gen. 31.3. 4. When the Angels met him, Gen. 32.2. 5. When the Angel wrestled with him. 6. When God bid him go up to Bethel. 7. God appeared again unto him in Bethel, Perer.

QUEST. VII. Whether the name of Israel is here new imposed, or but renewed.

Vers. 10. THy name shall be no more called Jacob, but Israel, &c. 1. Neither i • this the same vision which Jacob had when he wrestled with the Angel, (as Oleaster ) because the same name is imposed: for the text saith, that God appeared again to Jacob, verse. 9. that is, in Bethel. 2. Neither as Jerome thinketh, was the name of Jacob only foretold then, and imposed now, tradit in Genes. as Peters name is designed, John 1. but actually given him, Matth. 12.16. Thom. Anglic. for before this, Jacob is twice called by the name of Israel, Genes. 33.10. and Gen. 34.7▪ 3. Neither (as Tostatus, and Lyranus think) is the same name imposed in both places, but upon divers reasons: for in the first place he is called Israel, because he prevailed with God, and therefore much more with men, to signify his fortitude in the active life: but here is named Israel, that is, seeing God, in respect of the contemplative life, the which he had now atchived: But there appeared no difference at all in the reason and signification of the name: for as there by the name Israel he is comforted and fortified against Esau, so here against the Canaanites, that thought to have revenged the slaughter of the Shechemites. 4. Wherefore we say, that the same name upon the like occasion is here imposed: and that this is but a repetition and confirmation of the other vision: and thereupon Jacob being confident, doth now more openly call himself Israel, Mercer. Iun. And so it is not unusual in Scripture, to have the same promises often repeated: as those made to Abraham, of the multiplying of his seed, and possessing of the land of Canaan, which were often revived and renewed, as Gen. 15.17.22. Perer.

QUEST. VIII. How it is said thy name shall be no more called Jacob.

FVrther, whereas the Lord saith, thy name shall be no more called Jacob, and yet he is afterward called Jacob. 1. Augustine thinketh, that he was called Jacob in respect of this life only, where he should wrestle (as his name signifieth) with many temptations: but he was called Israel in respect of the life to come, quast. 114. in Gen. But this solution being mystical, and this mutation of Jacob's name historical, satisfieth not. Much like is the solution of Tostatus, that he was called Jacob in respect of his active life, but Israel for his contemplative: neither is this answer sufficient, to say he should be called by both names, but in a diverse sense: for the text denieth unto him the name of Jacob anymore. 3. Nor yet do we approve the solution of Cajetan. Vatab. that for vltra, no more, put in, tantum, thou shalt not only be called Jacob: for thus the text is forced. 4. Pererius thus interpreteth; not that he should be so much called by the name Israel, as have the thing thereby signified, as strength and power with God: as it is said of Christ, he should be called Immanuel, that is, God with us: yet was not Christ so called, who was indeed God with us: But this sense is not so proper, for Jacob was usually called by the name of Israel. 5. Therefore the meaning is rather this: that although the name of Jacob should remain, yet the last was more honorable and excellent, and should obscure that other, Muscul. Mercer. 1. In respect of the author: the name Jacob was given by men, the name Israel by God: 2. In signification it was more excellent: Jacob signifieth a supplanter, because he held Esau by the heel: but Israel is interpreted, one that prevailed with God: 3. The name Israel was given to the whole nation and posterity of Jacob : who of Israel, were called Israelites, not of Jacob, Jacobites.

QUEST. IX. What Kings came out of Jacob's loins.

Vers. 11. KIngs shall come out of thy loins, &c. 1. The Hebrews specially refer it to Saul and Isboseth that were Kings of Benjamin, and to the tribes of Ephraim and Manasseh. 2. But because that Saul and his house were rejected of God, and the kingdom of Israel was but an usurpation: it is specially to be applied to David and the other kings of Judah, Calvin. 3. It may also be understood of the kings of the Gentiles converted to the faith, who spiritually were borne of Jacob, Mercer. 4. These nations that came out of Jacob's loins, were the twelve tribes, that multiplied & increased as so many several nations.

QUEST. X. How the land of Canaan is given to Jacob.

Vers. 12. I Will give the land, &c. 1. Jacob possessed this promised land in faith, his posterity afterward actually entered into it. 2. The Hebrews here understand an oath, that God sware unto Jacob, as Moses saith, Exod. 32.13. Remember Abraham, Isaac, and Jacob, thy servants to whom thou swarest, &c. but here no oath is expressed: the Lord's word and promise includeth a secret oath: and that oath which the Lord expressly made to Abraham, concerned also his seed, Mercer. 3. The land is here promised to all Jacob's seed: but it was to Abraham restrained in Isaac, Ishmael being excluded; to Isaac limited in Jacob, Esau excluded.

QUEST. XI. How the Lord is said to have ascended from Jacob.

Vers. 13. GOd ascended from him, or over him in the place, &c. 1. God in respect of us is said to ascend and descend (who otherwise filleth every place with his majesty and presence) when he showeth any visible sign of his glory, as here to Jacob, Mercer. 2. The word is, magnal, over or upon him: whereupon the Hebrews note, that the righteous are as the Lord's chariot, wherein he is as it were carried, Mercer. 3. This ascending of God, was truly fulfilled in Christ▪ who ascending in person to his father, draweth us by faith after him, and with his divine presence still comforteth his Church. Calvin. 4. Where it is added, in the place where he talked with him, &c. it showeth the dignity and prerogative of Bethel, which Jacob, for the same cause so much honored: as also how familiar unto Jacob these heavenly visions were, that Jacob without astonishment could perceive the Lord ascending from him, Mercer.

QUEST. XII. What place Bethel was which Jacob the second time so calleth.

Vers. 14. IAcob set up a pillar, &c. verse. 15. he called the name of the place Bethel, &c. Tostatus is deceived, that thinketh this Bethel to be Jerusalem, another from that Bethel which Jacob so called before, when he went into Mesopotamia, because (saith he) he went from Bethel to Bethlehem, which is distant but four miles from Jerusalem: but the other Bethel is remote from Jerusalem twenty miles: for it cannot be shown that ever Jerusalem was called by the name of Bethel: and though Bethel were so far off from Bethlehem, that is no argument for this opinion: for the text showeth not in what time Jacob came from Bethel to Bethlehem, but only that Jacob departed from Bethel, verse. 16. 2. Neither is this a rehearsal of that which Jacob had done before in Bethel, as Calvin. but he erecteth a pillar again, as a monument of this second apparition: the other pillar which he se • before being either profaned, or in the space of thirty years defaced, Iun. 3. Jacob both buildeth an alta • in this place to offer sacrifice unto God, verse. 7. and erected a pillar as a memorial of this heavenly vision unto men, Mercer. 4. He confirmeth the same name Bethel which he had given it before: like as Isaac reneweth the name of Beersheba, Gen. 26. which his father had imposed upon that place. 5. He both calleth the place where the altar was, Bethel, verse. 7. as also the whole circuit of ground about it, where he reared the pillar, verse. 15. sic Mercer. Cajetan.

QUEST. XIII. How far Jacob was from Bethlehem, when Rachel traveled.

Vers. 16. WHen he was a fields breadth from Ephratah, &c. 1. Neither is the Hebrew word Cibrath, here used, a proper name of a place, as the Septuag. read: for they translate it otherwise themselves, Gen. 48.7. hippodromum, an horse race. 2. Neither can it be derived of cabir, which signifieth much, as R. Menaham, and Oleaster, as though a great part of their journey were behind: and as Geneven. translate half a days journey: for Ramban that had seen those places, saith, Rachel's monument is not one mile from Bethlehem: Borcardus not above the flight of an arrow. 3. Neither is it like to be derived from the word cebarah, which signifieth a sive, as Beres. Rab. to betoken the spring time, when the ground is plowed, and as it were sifted: or as Jerome deriveth it from barah, to chose, and maketh caph not a radical, but a servile letter, because it was now the spring, the choice time of the year: for the word kibrath must needs be taken for a space of ground, 2. King. 5.15. where Gehazi followeth after Naaman. 4. But this word betokeneth a small space of ground: Pegnin • readeth a mile: the Chaldee stadium, a race: the Septuagint, hip podromum, a horserunne or race: Oukelos as much ground as may be plowed in a day: and so it may either be derived from kebarah, as Rabbi Levi, to signify the plowed, tilled, or sifted fields, which are not far from the city: or making the letter caph to be none of the radicals, it may be derived from Barah, which is to eat, as Kimhi: and may be taken for so much ground, as one may well go before his first eating, that is, his break-fast, a morning walk.

QUEST. XIIII. Why Jacob calleth his son Benjamin

Vers. 18. SHee called his name Benoni: but his father Benjamin. Jacob changeth the name of his son whom Rachel named the son of her sorrow, lest it might have brought still to his remembrance the loss of his dear wife: he calleth him Benjamin, the son of his right hand: 1. Not for that he only was borne in Canaan in the south part, which is at the right hand, if one turn his face to the Sun rising, as Rasi. Mercer. 2. Nor yet because he was borne in Bethlehem, within the tribe of Judah, as Ramban. 3. Nor because he bare this heavy cross strongly, as Lyranus. 4. Or to show that he had strength to beget a child in his old age, as Oleaster. 5. But rather, to signify how dear he should be unto him for his mothers sake, to be always at his right hand, Muscul. Iun. as also Jacob alludeth to the name that Rachel had given: declining as little as might be both from the sound and sense: for Benoni signifieth the son of labor, or strength: & so consequently doth Benjamin, the son of the right hand, where the strength lieth, Mercer.

QUEST. XV. The causes of Rachel's hard travel which procured her death.

Vers. 19. THus died Rachel, &c. Rachel died in travail: 1. it is impertinent here and unnecessary to show the cause of perilous & difficult travail: which may be caused, 1. Either by some defect in the womb: 2. Or by the greatness of the infant, or the indisposition thereof in the womb, or some other want in that behalf. 3. Or when the mother laboreth of some other disease. 4. Or the woman being long in travail. 5. Or be given to rest, and so not breathed: for Aristotle saith, that exercitatio facit ut spiritum re • inere possint, in qua re facilitas partus conciliatur: exercise causeth that they hold their breath, which maketh the birth easy. Perer. ex Aristot. whereupon Pliny writeth, oscitation • m in multeribus lethalem, that yawning in travail to women is mor • all. 2. The Hebrews think that Rachel being wearied in her journey came before her time: but it is not like, that Jacob would have hastened his journey▪ if his dearest wife had been so near her time. 3. Neither hath it any ground, that God punished Jacob with the death of Deborah and Rachel, for the slaughter of the Shechemites, Mercer. 4. Ruperius, in that Deborahs death and Rachel's is expressed, Reb • ckaes and Leah's death concealed, thereby resembleth the • ynagogue of the iewes, which he would have prefigured by Deborah and Rachel: for so their Synagogue did die and fall away, the church of the Gentiles revived and increased. But such allegories do not much persuade, having no warrant or ground in Scripture.

QUEST. XVI. Of the names Ephratha and Bethlehem, why and by whom they took beginning.

Vers. 19. EPhrath which is Bethlehem. 1. Some think that this place was called Ephratha, of Caleb • wife Ephratah, 1 Chron. 2.9. which Caleb was son of Hezron, and went down with Jacob into Egypt: and afterwards it was called Bethlehem, that is, the house of bread, after the famine in Elimelech, and Ruths time, of the abundance of corn, R. Solomon. Lyranus. 2. Tostatus misliketh this opinion, because this Caleb that went down into Egypt, must be 215. year old and more, if he survived to return with the Israelites into the Land of Canaan: at which time it is like Ephratah took the name: and beside, if the name Bethlehem were given in Elimelechs time, how cometh it to be used by Moses so long before? But these reasons may be easily answered: for the name Ephratah might be given by the second Caleb after his grandfathers name: and divers names are inserted into this history, not known in Moses time, as the name Dan, Gen. 14.14. which were added by way of explanation, by those Prophets directed by the spirit of God, which disposed the Scripture into order, Perer. 3. But it is more likely, that this place had both these names of the fruitfulness of the ground: for so Ephrath is derived of Pharah, which signifieth to fructify, and it was afterward called Bethlehem, the house of bread, Mercer. but by whom these names and when they were imposed, is uncertain.

QUEST. XVII. Of the tower of Ader where Jacob pitched his tents.

Vers. 21. ISrael, &c. pitched his tent beyond the tower of Ader, or of the flocks. 1. The Hebrews, in this place, do hold, that the temple was afterward built: because the Prophet calleth Zion the tower of the flock, Micah 4.7. but that cannot be: for this tower where Jacob pitched, was not far from Bethlehem, about a mile, Muscul. but Jerusalem was further off, Mercer. yet this name was given to Zion, because the people assembled thither in flocks, or because of the flocks of sheep thither brought to be sacrificed, Perer. 2. This tower was made for the safeguard of the shepherds in that country, that used to watch their flocks by night: and Jerome well observeth this to be a type and prophecy of those shepherds, which in this very place watched their flocks at the birth of Christ; where afterward Helena, for a memorial of the apparition of the Angels unto them, built a temple, Perer. Luther.

QUEST. XVIII. Of the incest of Reuben with Bilha.

Vers. 22. RVben went and lay with Bilha his fathers concubine, &c. 1. The Hebrews to excuse the sins of their fathers, here imagine that Reuben did nor commit incest with Bilha, but only cast out her bed out of Rachel's tabernacle, where Jacob had placed it after Rachel's death: whereas the text is evident, that he slept with Bilha. In like manner they would excuse the offense of Eli his sons, that they did not lie with the women at the gates of the temple, but only deferred their business, and so kept them longer from their husbands: contrary to the evidence of the history, 1 Sam. 2.22. 2. Jacob though he might have used the sword in this case, yet leaveth the punishment to God: but for this sin of defiling his fathers bed, Reuben lost his birthright, which was given to Joseph in respect of his double portion, the principality to Judah, 1 Chron. 5.1. 3. This was a very great sin to commit uncleanness with his fathers concubine, which was as his wife: such fornication as was not once named among the Gentiles, as the Apostle saith, 1 Cor. 5.1. for Antiochus the son of Seleucus, being in love with Stratonice his mother in law, yet for shame concealed it, and fell into a most grievous disease. Hippolitus is famous in the tragedy, for resisting the unlawful lust of Phaedra his mother in law. 4. Some think that after this time Jacob did refrain the company of his wives, but that is uncertain, Mercer. It is most like, that he after this accompanied not with Bilha ; as David served his concubines which Absalom went in unto, 2 Sam. 20.3.

QUEST. XIX. Of the genealogy of the Patriarchs wherefore it is here set down.

Vers. 26. THese are the sons of Jacob, which were borne him in Mesopotamia, &c. 1. Moses setteth here down together the number of Jacob's sons. 1. Because after this he had no more sons borne. 2. As also Reuben is counted among them, to show that although he had fallen into this grievous sin, yet the Lord vouchsafed to count him among the Patriarchs. 3. As also to distinguish between Jacob and Esau's progeny, which Moses prosecuteth in the new chapter, Mercer. Perer. 2. Dinah is not rehearsed among them, because she made no tribe, Mercer. Neither useth the Scripture to set down the genealogy of women, Perer. 3. The word is put in the singular number, which was borne, for the plural, not for any such mystery as the Hebrews note, to show that they were all begotten by one man, or to shadow the birth of the Messiah: but it is a property of the Hebrew speech, to use the singular for the plural. 4. All these are said to be born in Mesopotamia, whereas Benjamin was born in Canaan, as Chrysostom thinketh, for Benjamin was borne ten years after Jacob departed from Mesopotamia: but here by a synechdoche ▪ according to the use of the Scripture, that is affirmed of all which agreed to the most, Mercer. Perer. So John 20.24. Thomas is called one of the twelve, there being but eleven, Judas having hanged himself: and so S. Mark calleth them the eleven, Mark 16.14.

QUEST. XX. At what time Jacob came to Isaac his father.

Vers. 27. THen Jacob came to Isaac his father. 1. Although now at the length, ten years after Jacob's return into Canaan, he came first to Isaac with his whole family, yet it is not unlike, but that Jacob went often over to see his father, they dwelling not far asunder, Mercer. 2. Mention is not made of Rebecca, who is supposed at this time to have been dead; which is thought also to be the cause of Isaac's being in Hebron, whom Jacob at his departure left in Beerseba: that Isaac removed thither to bury his wife there, Muscul. 3. Jacob neither came to Isaac so soon, as some Hebrews think, that he ministered 22. years to his father after his return out of Mesopotamia: neither stayed he away from him so long, as some gather, that is twenty years in Mesopotamia, and 23. years in Canaan, in all 43. years, Muscul. for Jacob could spend no fewer then 9. or .10. years in Canaan, before he came to Isaac : seeing Dinah not above six or seven years old at Jacob's departure out of Mesopotamia, was deflowered at 15. or 16. years of her age, then being marriageable, before Jacob came at Isaac • and when Joseph was 17. year old, he was then come to that land, where his father was a stranger, Gen. 37.1, 2. that is, to Hebron, where Abraham and Isaac were strangers, Gen. 35.27. and this was twelve or thirteen years before Isaac died, as shall appear in the next question following.

QUEST. XXI. Joseph sold into Egypt twelve years before Isaac died: yet it is set down after.

Vers. 21. THe days of Isaac were 180. This is set down by way of anticipation: for Joseph was sold into Egypt, before Isaac died: as it is shown thus. 1. Jacob when Isaac was 180. must be 120. year old, for he was borne in Isaac's 60. year. 2. Then at such time as Joseph was 39. (for he was 30. when he stood before Pharaoh, and seven years of plenty, and two of famine were past, before his father came into Egypt) then was Jacob 130. and at seventeen year old, was Joseph sold into Egypt. 3. If at Joseph's 39. Jacob was 130. then at Joseph's seventeen, Jacob must be an hundred and eight: then was Isaac but 168. wherefore it must needs follow, that Joseph was sold into Egypt, twelve year before his grandfather Isaac died: and that so long Jacob dwelt with Isaac: for it is not like, but that Isaac saw all Jacob's children before he died, and blessed them, and that Joseph had seen Isaac before he was sold into bondage.

1. Doct. Of the distinction of the persons in the Trinity.

Vers. 1. THen God said arise, &c. and make an altar unto God, &c. Although it be the use of the Hebrew speech, to bring in one speaking of himself in the third person, as Ierem. 2.19, Know that it is an evil thing, that thou hast forsaken the Lord thy God, and that my fear is not in thee: yet notwithstanding, we may observe in this manner of speech a further mystery, as Hillary and Augustine, out of the place, where God said, build an altar unto God, do prove a distinction of persons in the Trinite. Deus honorem deo postulat, God willeth honor to be given to God, Hillar. God the father, to God the son.

2. Doct. Two parts of sanctification, the internal and external.

Vers. 2. Cleanse yourselves, and change your garments. Here are two parts of their sanctification expressed: the internal as the principal in the cleansing of their minds, the external in the change of their garments: which served in those days, to stir up their inward devotion. So the Lord said to Moses, when he was to appear in Mount Sinai, Sanctify them, &c. and let them wash their clothes, Exod. 19.10. But the inward sanctification was that, which the Lord had respect unto, Joel. 2.13. Rent your hearts and not your clothes, and turn to the Lord.

3. Doct. God's promises most certain.

Vers. 12. I will give thee this land which I gave to Abraham. Th • s land was only promised to Abraham, and yet it is said to be given: God's promises then are so certain, 〈◊〉 they were already fulfilled, Muscul. so the Prophet saith, The Lord of hosts hath sworn, surely as I have purposed, so shall it come to pass, &c. Isaiah. 14.24.

4. Doct. The careful burial of the dead an argument of the resurrection.

Vers. 20. IAcob set a pillar upon her grave. The Gentiles did bestow superfluous cost upon the tombs of the dead, some thereby thinking to find solace and comfort in their grief, some taking occasion thereby to commit idolatry. But Jacob maketh a memorial of Rachel's sepulture, not only to testify his love, and to continue a remembrance of this virtuous matron, one of the mothers of Israel, unto posterity, but chiefly to express and profess his hope of the resurrection: for if there were no more hope of the bodies of the Saints, than of beasts, to what end should so much care be taken in committing them in an honest and decent manner to Christian sepulture? Calvin. Pererius. Thus Martha confesseth her faith concerning her brother Lazarus, that was laid in his grave: I know he shall rise again in the resurrection at the last day. John. 11.24.

1. Confut. Against the 〈…〉 of idolatry.

Vers. 4. IN that they gave to Jacob their earings as consecrate to idolatry, and Jacob buried them under an oak: it teacheth us, that all the monuments of idolatry ought to be abolished: and that no • only the Idols themselves are abhominable, but all the 〈◊〉 which belong thereunto: such as are many in the Roman Synagogue, who garnish their idols, with ringes, tablets, precious stones and jewels, Calvin. all which things ought to be abhorred, as the idols themselves: as the prophet saith: Ye shall poll ••• the co • erings of the images of silver, and the rich ornaments of the images of gold, and cast them away as a monstrous cloth, Isaiah. 30.22.

2. Confut. The Jews called Gojim, that is, Gentiles.

Vers. 11. MVltitude of nations, shall spring of thee. For the twelve tribes, were as so many nations: the word is Gojim: which the Jews approbriously call the Gentiles by: whereas in this place, they are called, Gojim, Gentiles, unless they will deny themselves to have sprung out of Jacob's loins, Muscul.

3. Confut. Against the superstitious choosing of places for burials.

Vers. 19. RAchel died, and was buried in the way to Ephrath. In that Jacob carried not Rachel's body to be buried in Mamre, where Abraham and Sarah were buried: but interred her in the very way: we see that it skilleth not in respect of the dead, where their bodies are laid, Muscul. That superstitious use then of the papists is reproved, in transporting of bodies from place to place, and in coveting to be buried in one place more than another, of a superstitious mind, as near the altar, rather then further of, and in the Church of such an order of Friers, rather then in any other. Wheresoever the body is laid, we know that God shall find it in the resurrection: even the Sea shall give up her dead, Revelat. 20.13.

4. Confut. God's election certain and infallible.

Vers. 23. RVben, Jacob's eldest son. Though Reuben had fallen into the most grievous sin of incest, yet the Lord doth not utterly cast him off, but reserveth unto him a place and calling among the 12. Patriarchs. By this we learn, that God's election changeth not, but whatsoever he hath decreed concerning any man's salvation shall stand, Calvin. For the gifts and calling of God are without repentance, Rom. 11.29. Yet must not this doctrine make us secure, to sin presumptuously, trusting to God's election: but as the Apostle saith, We must work out our salvation with fear and trembling, lest we be circumvented of Satan, and prevented of that which we vainly hoped for.

Confut. Against the error of the Novatians.

THis example of Reuben, notwirhstanding his fall, restored to his patriarchal dignity, doth further confute that error of the Novatians, who denied pardon to those which were fallen, and refused to receive them into their society and congregation, Calvin. We see that our Savior Christ, when Perer had thrice denied him, yet vouchsafed to receive him to mercy, and to confirm him in his Apostleship.

1. Observ. Amendment of life delivereth from dangers.

Vers. 2. THou said Jacob, put away the strange God's, &c, Jacob being in great danger, doth purge and cleanse h • s household, so the next way to find deliverance, and to obtain ptotection from God, is to amend our life, and to renew our hearts, and to turn every man from his evil ways, Perer. Hereupon Balaam gave that wicked counsel to put a stumbling block before the Israelites, to cause them to sin, that they might run into God's displeasure, and be out of his protection.

2. Observ. The people must show themselves willing to be reformed.

Vers. 4. THey gave unto Jacob all the strange gods. Herein appeareth the singular and prompt obedience of Jacob's household, who are contented to put away their idols, jewels and caterings, wherein they had so much before delighted, Mercer. which • eacheth, that the people should show themselves ready and willing to be reclaimed from their superstitions and corruptions of life: as we read, that the soldiers and people came unto John and asked him, Master, what shall we do? Luk. 3.

3. Observ. God striketh fear into men's hearts.

Vers. 5. THe fear of God was upon the cities. Thus God is able to command the affections of men, and to smite them with fear, where otherwise there is no apparent cause of fear, as here the strong and populous cities of Canaan are afraid of Jacob: So Rahab confessed to the spies, the fear of you is fallen upon us, Joshua. 2.9. Thus God is able to deliver his Church, whereas no other means are at hand, by terrifying the hearts of the enemies thereof.

4. Observ. It is lawful and commendable to mourn moderately for the dead.

Vers. 8. IAcob and his company made such lamentation for the departure of that godly matron Deborah, that he called the place the • ache of lamentation. It is not then unlawful to mourn for the dead, nay it is an uncomely thing to show dry cheeks in the funerals of parents, wives, and children, as some do. S. Paul forbiddeth not to mourn for the dead, but not as they that have no hope, 1. Thessal. 4. Muscul.

5. Observ. Our • oyes in this life are mi • ed with sorrow.

Vers. 19. THus died Rachel. Jacob doth not so much rejoice for the birth of Benjamin, as he hath occasion of grief offered for the loss and death of dear Rachel ; thus the Lord seeth it to be good to temper our joy with sorrow; and therein we see the mutable and changeable condition of this life, which affordeth no perpetual and constant joy, Perer. And therefore amidst our joys, it is good to arm ourselves against sorrow; as Job in the midst of his prosperous estate, did look for adversity; saying, The thing which I feared is now come upon me, Job 3.25.

6. Observ. One affliction followeth after another.

WE see further, that Jacob's life was a continual warfare: still one temptation followed in the neck of another. 1. Dinah was ravished. 2. Simeon and Levi put the city to the sword. 3. Deborah dieth. 4. Then Rachel his beloved wife. 5. Then Reuben commiteth incest. 6. Joseph is sold into Egypt. 7. Isaac dieth. 8. Benjamin is also taken from him to go into Egypt. Thus many are the temptations and tribulations, wherewith the Lord trieth his children, Calvin. We learn, that while we live here, we should prepare ourselves for crosses and afflictions: and when we are escaped one, to look presently for another. This was Job's case, when one messenger followed at the heels of another, bringing him evil tidings, Job 1.

7. Observ. Godly women may die in childbirth.

Vers. 18. AS she was about to yield up the ghost, &c. The Hebrews note three women in Scripture, that died in travail; Rachel the wife of Phinehas the son of Eli, and Michal David • wife, because it is said, she had no children till the day of her death: but this is a simple conjecture; the meaning is, that she had no children at all, Mercer. But we see by this example, that even godly women may have Rachel's lot to die in travail: and therefore such are not to he discomforted, if it please God that they so end their days.

8. Observ. Great blemishes sometime fall out in the Church of God.

Vers. 21. RVben lay with his fathers concubine, &c. It need not then seem strange, if such blemishes fall out sometime in the Church of God, and families of Saints; as Reuben here committeth incest in Jacob's house, and it seemeth Bilha the mother of two tribes in Israel, was consenting thereunto; so among the Corinthians, a young man had his fathers wife, 1 Cor. 5.1. Mercer.

QUEST. I. The order of time of the things set down in the chapter.

Vers. 1. NOw these are the generations of Esau. 1. These things which are declared in the chapters following, from 35. to 41. are set down out of their place, as all going before the death of Isaac who saw his son Esau married, and greatly increased: he knew of the incest of Judah with Tamar, and of Joseph's selling into Egypt, Luther. 2. For Esau was 120. years old, when Isaac died at 180. therefore the history of this chapter was before Isaac's death, Perer. 3. The selling of Joseph into Egypt was 12. years before Isaac's death, as is proved, Quest. 21. of the former chapter: who is thought to be delivered out of prison the same year that Isaac died, thirteen year after he was sold by his brethren, Mercer.

QUEST. II. Of Adah Esau's wife.

Vers. 2. ADah the daughter of Elon. 1. This Adah is not the same, before called Judith the daughter of Beeri, Gen. 26.34. as some Hebrews: which they would have first so called because she professed God, but afterward being given too much to the decking of her self, she was called Adah of gnadi a jewel or ornament. But this Adah is the other called Basemath, which is there said to be the daughter of Elon the Hittite: for it is no rare thing in Scripture for men and women to be called by divers names: as Maacah the daughter of Absalom the mother of Abjah, 1. King, 15.2. is called Micaiah of Vriel, 2. Chron. 13.2.

2. Concerning Aholibamah the second wife of Esau: 1. these are neither other wives beside those which Esau married before, as Ramban thinketh, who maketh Esau to have had 5. wives in all: for the Scripture maketh mention but of three wives that Esau had: and here it is therefore said, not that he took wives, but his wives, as having relation to those which were his wives before: so that this Aholibamah, is the same which is called Judith before. 2. She is said to be the daughter of Anah, not the son, (as the Greek and Latin readeth) but daughter of Sibeon: for the word is bath, not ben : neither is it meant that Anah was the daughter of Sibeon, as some read: for Anah was Sibeons son, verse. 14. a man not a woman: nor yet as the Hebrews fable, this Aholibamah is said to be the daughter of Anah and of Sibeon, two brothers, as begotten in incest, or of Sibeon the father of Anah : But this is added by way of distinction, because there were two called Anah: one brother to Sibeon, verse. 20. another son of Sibeon, verse. 24. this Aholibamah was daughter to Anah son of Sibeon, and so also is said to be the daughter, that is, neice of Sibeon, Iun. Mercer. 3. And whereas her father is before called an Hittite, but here an Hivite: that is, because the Hivites were the greater nation, and comprehended also the Hittites, Iun. or the one may be understood of the father, the other of the grandfather, Mercer.

3. Basemath, that is, the same before called Mahalah, Gen. 28.9. first so named, because she was sickly, of chalah, to be sick, afterward Basemath, of a pleasant smell, Ramban. others will have her so named, for offering incense to idols, Rasi. but the derivations of names are uncertain: it appeareth, that the daughter of Ishmael whom Esau married was called by two names, Iun.

QUEST. III. Whether this Eliphaz were one of Job's friends.

Ves. 4. ADa bare unto Esau Eliphaz. This is not like to be that Eliphaz, which was Job's friend, though he might be of his posterity, for these reasons: 1. that Eliphaz is called a Teman • te: but Teman was one of the sons of this Eliphaz, who is not like to have taken denomination of his son, Mercer. 2. this Eliphaz could not be much less than 70. or 80. year old, when Isaac died at 180. for Esau 60. years younger than Isaac, married at 40. years: then Eliphaz his first borne was not much more then 100. years younger than Isaac. And by this it would follow, that Job, that lived with Eliphaz, should have been many years before the departure of Israel out of Egypt, which is uncertain, Muscul.

QUEST. IV. Why Aholibamah the second wife is last named.

Vers. 5. AHolibamah bare Leu • h, &c. Aholibamah is set after the other two wives, whereas Esau married her before he took Ishmael's daughter. 1. Some think, because she was the last of the three that bare him children: but that is not like, that she began to bear, after 36. or 37. years, having many children. 2. It is more like, that Aholibamah had children before, which died, and therefore they are not rehearsed. 3. But the most like conjecture is, that the other two are named first, because they 〈◊〉 but each of them a son: Aholibamah is named last, because she had divers sons, and therefore Moses was to insist longer in her generation: or else, seeing the Scripture doth often invert and change the order of time in history, we need not much stand upon this point, who are first or last named, Mercer.

QUEST. V. Corah how he is said to be the son of Esau by Aholibamah, and the son of Eliphaz.

Vers. 5. WHereas Corah is named among the sons of Aholibamah, verse. 5. and yet is numbered also among the sons of Eliphaz of Adan, verse. 16. 1. neither for solution of this doubt, need we with the Hebrews, to imagine that Corah was the son of Eliphaz, by Aholibamah Esau's wife, who committed incest with her: for then the Scripture would not before have set him down as the son of Esau. 2. R. Levi thinketh, that when Aholibamah was dead, Eliphaz brought up Corah the youngest son of Aholibamah, among his own children, and so he is reckoned with the rest of Eliphaz. sons: but in this case, the Scripture would not have altered, sometime making Corah the son of Esau, sometime of Eliphaz. 3. Therefore we think rather, that there were two of this name, one brother to Eliphaz by Aholibamah, the other Eliphaz son, or nephew: as in this chapter, there are two Anahs mentioned, the one brother, the other son of Sibeon, verse. 20.14. Mercer. And further, whereas Corah is not reckoned in the first place among Eliphaz sons, verse. 11.12. yet afterward he hath his place among the Dukes of Eliphaz, verse. 16. it is like he was the nephew rather than the son of Eliphaz, who was famous among the rest, and therefore is named among the honorable dukes of Eliphaz, Iun.

QUEST. VI. When Esau departed from Jacob into mount Seir.

Vers. 6. WEnt into a country away from the face of Jacob▪ &c. 1. This can neither be understood of Esau's first departure, after Jacob was gone into Mesopotamia: for Esau could not be said to go away from Jacob's face, he being absent: and to say, that Isaac reserved a double part for Jacob, as the first-borne, and sent Esau away, it would have exasperated him so much the more. 2. Neither yet was this the first time of Esau's going to dwell in Seir, after Jacob's return: for Jacob sent messengers before to Esau into the country of Seir, from whence he came with 400. men, Gen. 32.3. And that exposition is somewhat racked, to interpret for [ from the face of Jacob ] before his coming, Iun. for in the next verse the reason of Esau's departure is yielded, for that they (not Isaac and Esau, as Iun. ) but Esau and Jacob, whereof immediate mention before was made, could not dwell together by reason of their substance. 4. therefore the right solution is, that Esau first dwelled in the country of Seir, while Jacob was in Mesopotamia, removing from his father, either upon displeasure, for the loss of his birth-right, or because of the unquietness of his wives, that were an offense to his parents: or for that he was allied by marriage to the Hivites that dwelt in Seir: for Aholibamah was the daughter of Anah, of Sibeon the Hivite, Gen. 36.2.24. Muscul. But as yet Esau had not removed all his goods and substance to mount Seir, which he had not full and peaceable possession of, before the Hivites were thence expelled, Ramb •• . And afterwards Esau returned from thence to visit his father, and having performed his last duty, in the burial of Isaac, he then finally departed altogether, sic August. Mercer.

QUEST. VII. The cause of Esau's departure from Jacob.

Vers. 7. THeir riches were great, and they could not dwell together. These then were the causes of Esau's departure from Jacob. 1. As it is here expressed, their substance was so great, that they could not inhabit together: not as though the land of Canaan were not sufficient for both: but that corner in Hebron, where they inhabited as strangers, was too scant for their great flocks of cattle, Mercer. 2. Beside Esau had a mind to mount Seir, as fitter for his study and trade of life, who was given to hunting, Perer. and for that his wives were of that country, and he had dwelt sometime there already. 3. But most of all God's providence herein appeared, to separate these brethren, both for the commodious and quiet dwelling of Jacob, who would continually have incurred the offense of his brother: as also herein the Lord provided for Esau's posterity, that they should not dwell in Canaan, lest with the rest of the Canaanites they might have been destroyed by the Israelites, to whom that land was promised, Perer.

QUEST. VIII. How the generations of Esau are said to be borne in mount Seir.

Vers. 9. THese are the generations of Esau, father of Edom in mount Seir, &c. 1. Edom is the name also of Esau, but here it is taken for the Idumeans, the posterity of Esau, Calvin. 2. Whereas before these sons here rehearsed were said to be borne in Canaan, verse. 5. we must either understand, not that these generations were borne, but dwelt in Seir, Muscul. or it must be referred not to the sons of Esau, which are again rehearsed, but to his nephews, his sons children, which might be borne in Mount Seir, Mercer.

QUEST. IX. Of Thimna the mother of Amalek.

Vers. 12. THimna was concubine to Eliphaz. 1. Neither was this Thimna Eliphaz daughter which he had by the wife of Seir, as the Hebrews imagine, which afterward was his concubine. 2. Neither had Eliphaz a son called Thimna by this Thimna. beside Amalech : because, 1 Chron. 1.36. Thimna and Amalek are numbered among Eliphaz sons: for there, Thimna the mother is set before Amalek her son, because he was borne to Eliphaz, of his concubine, and therefore Junius inferreth • ell, by way of explanation, the son of Thimna, Amalek. 3. Yet Thimna and Aholibamah mentioned verse. 40.41. are the names of men, who were so called by the names of the first mothers of that nation, Iun. 4. This Thimna then was the daughter of Seir the Sister of L •• an, verse 2 • . which being a little one, might be brought up with Eliphaz his sons, and afterward become his concubine, Mercer. 5. Amalek is here shown to come of Eliphaz by his concubine Thimna, to show a difference between the right sons of Eliphaz, and his bastard son Amalek, of whom came the Amalekites whom God commanded to be destroyed, whereas the Idumeans God would have to be preserved, Mercer. 6. Whereas verse. 16. Amalek is counted among the sons of Eliphaz by Adah, whereas his mother was Thimna, it is like that Adah made him her adopted son, and so he is numbered with the rest, Luther.

QUEST. X. Of Seir the Horite, of whom the mount Seir was so called.

Vers. 20. THese are the sons of Seir the Horite, &c. 1. For the name Seir, which signifieth hairy, both Esau was so called, Gen. 25.25. and this Seir, who first gave the name to mount Seir, before Esau came thither: some of the Hebrews think, the place was so called Seir, of the apparition of devils, who shown themselves as hairy men, such as the Faunes were imagined to be. But it is more like that the place took denomination of this Seir, which there inhabited before Esau, Mercer. 2. Horite is not here an appellative, but a proper name, it signifieth, free, noble, and they were the same with the Hivi • es: as Sibeon the son of this Seir the Horite, is called an Hivite, Gen. 36.2. Iun. These were the ancient inhabitants of Mount Seir, surprised sometime by the four kings of the East, Gen. 14.6.

QUEST. XI. Whether Anah first found out the generation of mules in the wilderness.

Vers. 24. THis is that Anah that found mules, &c. 1. The Septuagint make it a proper name, reading, ieemim, not knowing as it should seem, what to make of it. 2. The Chaldee, interpret it Giants, that Anah found, that is, overcame giants in the wilderness: in which sense the Lord is said in the psalm to find out his enemies: but then it should be eemim, with all • ph, not ieemim. 3. Oleaster doth read, he found out maria, sea or salt water in the wilderness: but then the word should be iamim. 4. Jerome translateth hot waters: for so saith he the word signifieth in the Punicke language: but we must not f • tch the original of an Hebrew word from another tongue. 5. Wherefore the best reading is, he found mules: that is, first coupled divers kinds together, the • e asse and the mare, of whom came the mules: thus the word is best interpreted, though it be only found in this place, both because the circumstance of the place giveth it: for he kept his fathers asses: as also the thing may be noted for the strangeness of it, being a mixture of divers kinds against nature: and therefore the mules ingender not: and forbidden also by Moses law, Levite, 19.19. Thou shalt not suffer thy cattle to gender with other kinds, sic Musul. Mercer. Iun. Rupert. Lyranus. &c. But Pererius misliketh this opinion though with no great reason.

QUEST. XII. Of Dishon and Aholibamah.

Vers. 25. THe children of Anah were these, Dishon and Aholibamah, &c. 1. This Anah is not the same which in the verse before is said to have found out the mules, but he is the fourth son of Seir named before, verse. 20. for the generation of Seirs seven sons is set down in order. It seemeth then, as there were two called Anah, one the brother of Sibeon, verse. 20. the other the son of Sibeon, verse. 24. so there were two women of the same name Aholibamah : one the daughter of Anah, Sibeons brother here mentioned: the other the daughter of Anah, Sibeons son, the wife of Esau, verse. 2. so that this Aholibamah is not the same with the other, as Junius with some other Hebrews think. 2. So Dishon here is the son of Anah, the fourth son of Seir: there is another Dishon also brother to Anah the fifth son of Seir, whose generation is expressed, verse 27. there is a third Dishon or Dishan, brother to this last Dishan, the 7 son of Seir, who is called Dishan, verse. 21. with this difference: the first Dishon is written Dishon, with van, without jod: the second the seventh son of Seir, Dishan, with j • d without van: the third the son of Anah, without either jod or van: although this difference be not always kept: for verse. 26.28. they are both called Dishan with the same letters.

QUEST. XIII. Of the number and time of the kings of Edom.

Vers. 31. THese are the kings that reigned in the land of Edom, &c. 1. The Hebrews are somewhat curious, who against these eight Kings of the Edomites, set as many kings of Judah, Saul, Isboseth, David, Solomon, Rehoboam, Abia, Asa, Iehosapha • , during whose time there was no king in Edom: but in the reign of Joram, Jehoshaphat's son the Edomites rebelled, and made themselves a king, 2 King. 8.20. that king of Edom in the time of Jehoshaphat, was no absolute king, but a Viceroy, deputed by the Jews, 1 King. 22.47. Beside they note, that Edom had 8. kings, because Jacob 8. times calleth Esau, Adonai Lord, Mercer. 2. He meaneth not those kings of Israel, which succeeded after Saul, as Mercer. for there were many more kings in Edom, before Saul was elected their king: though I deny not, but Moses by the spirit of prophecy, did foresee, that there should be kings in Israel; as he describeth the duty of a king, Deut. 17.3. Moses then meaneth, before there was any certain form of government, or supreme magistrate in Israel, that is, till his time, who is said to be as a king, Deut. 33.5. sic Ibn Ezra. Iun. though learned Mercerus mislike this opinion.

QUEST. XIV. Bela the son of Beor, neither Balaam nor Balac.

Vers. 32. BEla the son of Beor. 1. This neither could be Balaam, that troubled Israel, as some think, who neither was a king, nor yet an Idumean, but a Syrian. 2. Nor yet Balac, as the Septuagint read, who was the son of Zipp • r. not of Beor, and king of the Moabites, not of the Edomites, Mercer. and this Bela being the first king of the Edomites, was long before the time of Moses.

QUEST. XIV. Of what country and kindred Job was.

Vers. 33. IObab the son of Zerah of Bozrah. 1. This neither was Job that famous man for his patience, whose book is canonical, as thinketh Tostatus: and it is affirmed by the Septuagint in the end of Job, that he was this Iobab the son of Zerah, the sixth from Abraham: for there is great difference in the names, Job is written with aleph, in the beginning: but Iobab, without aleph, Mercer. Again, Job dwelt in the land of Huz: but this Iobab was of Bozrah▪ in the confines of Moab and Idumes: neither can it be gathered that Job was a king, though he were a man in authority for his wisdom and justice. 2. Some affirm Job to be a Canaanite, and apply that place, Numb. 14.9. where it is said of the Canaanites, their shield is gone from them, unto Job, who while he lived, by his righteousness delivered Canaan, R. Solomon. 3. Cajetan thinketh that Job was an Arabian of Arabia-Petr • a: But it is not like that Job so virtuous a man came of cursed Cham the father of the Canaanites and Arabians: and all the rest of Job's friends were either of, Abraham, Nachor, or Es • u, whom he calleth his brethren. 4. Neither was Job of the posterity of Nae • or Abraham's brother, which is the opinion of Jerome, Lyranu • , with some others: for though Huz were one of Nahors sons, yet it is more like that the first Huz the son of Aram of Sem, Genes. 10.22. gave denomination to Job's country: and as Elihu one of Job's friends was a Buzite of Nahor, Job. 32.2. so Bildad was a Shuite of Abraham by Keturah, Eliphaz a Temanite of Esau, therefore that concludeth not that he descended of Nahor. 5. Nor yet do I think, that Job was of the posterity of Esau, which is the common opinion of Chrysost. Augustine, Theodoret, and of the new writers, Mercer. Perer. with others. 1. For though the daughte • of Edom be said to dwell in the land of Huz, Ier. 4.21. because Edom had so far extended their habitation: yet they were two divers and distinct countries in themselves, as may appear, Ierem. 25.20, 21. where Huz and Edom are named asunder. 2. And what though Eliphaz one of Job's friends be a Temanite of Esau, so was Eli • u a Buzire of Nahor. 3. Neither is it like that Huz the son of Dishan the Horite, that dwelt in the land of Seir, before the Edomites, Genes. 36.28. gave that name unto Job's country, which is Tostatus opinion: but of the first Huz. of Aram, as is before said, was that country so called, Iun. 4. I think it therefore more probable, that Job came of Abraham by Keturah ; as Bildad the Shuire was of Shuah Abraham's son by Keturah, whom with the rest Job calleth his brethren: And these sons of Keturah, are said to be sent into the East country, Genes. 25.6. and Job is said to be the greatest of all the men in the East, Job. 1.3. Abraham also had a greater care to instruct his sons, and to command them after him to keep the way of the Lord, for which care the Lord himself commendeth him, Gen. 18.19. than either Nachor, or Esau had: and therefore it is not unlike but that Job's great knowledge was the fruits of Abraham's instruction propagated to his posterity.

QUEST. XV. In what time Job lived.

COncerning the time wherein Job lived. 1. He was neither so ancient as Jacob, which seemeth to be the opinion of Philo who thinketh that Dinah Jacob's daughter was Job's wife: for Eliphaz the Temanite, of Teman, of Eliphaz, of Esau, the third from Esau, one of Job's friends, will make him after Jacob's time. 2. Neither was Job in the time of Moses, which must be the opinion of Jerome, who maketh Eli • u to be Bala • m. 3. Much less lived he in the time of the judges, as Gregory thinketh: for at such time as Job lived, who is commended for offering sacrifice, the sacrificing priesthood was not instituted. 4. Wherefore it is probable, that Job lived in the time of the Israelites being in Egypt, after the death of Joseph, before the birth of Moses, when Satan compassed the earth, and it was a rare thing to find a righteous man: for Moses is held to be the writer of the book of Job: and as Eliphaz of Teman, of Eliphaz, of Esau, of Isaac, of Abraham, was the sixth from Abraham, so might Job be in another line.

QUEST. XVI. Of Baal-hanan the seventh king of Edom.

Vers. 38. BA • l-hanan the son of Achbor, &c. In that the city or country of this Baal-hanan is not expressed, as of the rest. 1. Some think it is omitted, because he was of the same city, of the which was the king next before named. 2. Some, because he had many adversaries, and therefore had no certain place. 3. Some, as Ramban, that Hanan was his city, and so he is called, Baal-hanan, that is, Lord of Hanan. 4. But it may be, that he was not so famous as the rest, and therefore his city is not noted, Mercer.

QUEST. XVII. Of Mehetabel the wife of Hadad.

Vers. 39. MEhetabel the daughter of Matred, the daughter of Mezab • h▪ &c. 1. Some think that Matred was her father, Mezabah her mother. 2. Some, as R. Levi, will have her the natural daughter of Matred, and the adopted daughter of Mezabah. 3. Some think that Mezabah was the name of the place, otherwise called Medeba, or with Ptolemy, Medava, Iun. but this seemeth to be somewhat coact and strained: that she should be called the daughter of such a city or town. 4. Therefore she is said to be the daughter of Matred her father, not mother; and daughter, that is, niece of her grand-father, as Aholibamah before is said to be the daughter of Anah, and daughter, that is, niece of Sibeon, Mercer. 5. Mezabah signifieth golden waters: it might be that he was enriched by such waters, where gold was gathered; Matred also is interpreted one that is diligent or conversant in his work: of the word tared, from whence some think the name Mithridates to be derived, Mehetabel, that is, doing well or giving unto God, of the same signification with the name Theodos •• , Mercer.

QUEST. XVIII. Of the Dukes of Edom.

Vers. 41. DVke Timna, &c. Duke Aholibamah. 1. As the principality of Edom began with Dukes, and rose to Kings: so it returneth to Dukes again, who did not one succeed another, as the Kings, but they were all rulers together, in divers places of Edom, after the death of Hadad, in Moses time, 1 Chron. 1.51. 2. These are not here the names of women, as thinketh Ibn Ezra, that first the Dukes are named that came of Timna, then those which came of Aholibamah ; neither are they the names of men, Iun. but rather of the places, called by the names of their first mothers, where these Dukes had their seat, Mercer. Muscul.

1. Doct. The prosperity of the wicked of short continuance.

Vers. 32. THese are the Kings that reigned, &c. The wicked are soon raised to honor, and are quickly cast down again: as Esau's posterity was speedily advanced to a Kingdom, but it continued not long; Jacob's seed, though a long time kept under in affliction, yet at the last obtained a firm and permanent Kingdom: such is the condition of the elect; though of a long time their happiness appeareth not, yet when it breaketh forth, it hath a durable continuance; but the prosperity of the wicked soon fadeth away; therefore they are said to be set in flippery places, and they are as a dream when one awaketh, Psal. 73.18.20. Mercer.

2. Doct. Alteration of states in the hand of God.

FUrther, whereas first the Horites dwelt in mount Seir, and had divers Dukedoms and Principalities there: and after them the Edomites were first Dukes, then Kings, then Dukes again; we see that the alteration of states, transplanting and changing of Kingdoms, is in the Lord's hand; it is God that maketh low, and maketh high, Psal. 75.7. Muscul.

1. Confut. Outward prosperity, no sure note of the Church.

Vers. 32. THese are the Kings that reigned in Edom, &c. There were divers Kings in Edom, before any reigned in Israel; yet was not Edom the Church of God, but Israel; prosperity then and outward glory is no sure note of the true Church, as the Papists make it, Luther. For then Moses would not have chosen to suffer affliction with the people of God, and have refused the glory, pomp and pleasure of Pharaohs Court, Heb. 11.25.

2. Confut. Against the Jews, that Magdiel is not Rome.

Vers. 43. DVke Magdiel : the Hebrews take this for Rome, because they think that the Romans came of the Idumeans; but they have no reason for it; spiritually indeed the Romanists, and all other enemies to the Church of God may be counted Idumeans; But otherwise there was no affinity between Rome and Idumea, being so far distant; Magdiel was a place in Edom, as Timna and Teman and the rest were; It signifieth, annuntians Deum, praising or confessing God; in which sense it were happy for Rome, now spiritual Babylon, if she could truly be called Magdiel.

1. Observ. God blesseth the seed of the righteous, for their fathers sakes.

Vers. 15. THese were the Dukes of the sons of Esau, &c. As Ishmael was temporally blessed for Abraham's sake, so was Esau for Isaac's sake: his posterity was renowned and honorable. Thus the Lord often vouchsafeth temporal and outward favors even to the degenera • e seed, for their righteous forefathers sake: as the Lord would not take away the whole Kingdom from Rehoboam, that David still might have a light in Jerusalem, 1 King. 11.36.

2. Observ. The wicked void of natural affection.

Vers. 20. THese are the sons of Seir the Horite, &c. Esau was by marriage allied to this Seir, for he married Aholibamah, nee • e to Sibeon the third son of Seir, Gen. 36.2.20. yet the children of Esau chased away the Horims, and destroyed them, and dwelt in their stead in mount Seir, Deut. 2.12. whereby it is evident that the wicked are void of natural affection, and that affinity is not much regarded among them, when they are bent upon their own preferment and commodity: as Laban pursued after Jacob and his daughters, purposing to have done him some harm, but that the Lord staid him, Gen. 31.29.

QUEST. I. What generations Moses here meaneth.

Vers. 2. THese are the generations, &c. 1. Some by generations expound the events, and things that happened to Jacob and his posterity: sic Vatab: but the word toldoth will not fitly bear that sense. 2. Some refer these generations to Joseph, as the principal among Jacob's sons, in whom the image of Jacob's inward virtues and outward countenance did more appear, than in any of the rest, Rupert. but then he would have said, generation, not generations, in the plural. 3. Others, as Ramban, Cajetan, send us to the 46. chapter following, wherein Jacob's posterity is rehearsed and numbered: and understand those generations here to be spoken of: but that genealogy following ten chapters after, cannot conveniently have dependence of this place. 4. Therefore, I think rather, that we are to look to the 35. chapter, where in the end Jacob's twelve sons are rehearsed: and then (a brief catalogue of Esau's of-spring coming between) the story returneth to Jacob and his generations: Iun. Among the which Moses insisteth upon Joseph, as the most worthy.

QUEST. II. Joseph sold into Egypt while Isaac was alive.

Vers. 2. WHen Joseph was 17. year old, &c. 1. Whereas the death of Isaac is mentioned before, c. 35. when he was 180. year old, and Jacob 120. who was but 60. year younger then Isaac : this story of Joseph's selling into Egypt when he was but 17. year old, must needs go before Isaac's death, 12. or 13. year: for if Jacob, when Joseph was 39. that is, 30. year old when he stood before Pharaoh, and nine year more, that is counting 7. years of plenty, and two of famine, if Jacob were then 130. Gen. 47.9. then at Joseph's seventeen, Jacob exceeded not 108. years: But he was 120. when Isaac died, and then was Joseph 31. year old or there about. 2. Now where it is added, being yet a child: 1. Neither need we with Ramban to transpose the word, and join it with his years: and read thus, when Joseph was a child of 17. years: for the order of the text will not bear it to be so transposed. 2. Neither is that the best reading to say, and the child was with the sons of Bilha, &c. a • B.G. do read: but with a parenthesis thus ( being yet a child. ) 3. which is added, not to signify his age expressed before: nor yet that he was as a servant and minister to his father and brethren, as the word •• guar sometime signifieth: as Joshua is called pure Mosis, Moses boy, Iun. but to declare the simplicity of his mind, that he did not of malice accuse his brethren, Mercer. and the purity of his affection, that at those years could not abide sin, Rupert. and cruelty of his brethren, that dealt so hardly with him being a child, Chrysost. And beside, his age is mentioned, to show how long a time Joseph continued in miserable captivity: full 14. years, from 17. till he was 30. for so old he was when he stood before Pharaoh, Per ••

QUEST. III. Why Joseph keepeth with the sons of the handmaids.

Vers. 2. WIth the sons of Zilphah and of Bilhah. Joseph keepeth sheep with the sons of Jacob's concubines, rather than the other. 1. Not because as Rasi thinketh, the sons of Leah despised the sons of the handmaids, and therefore Joseph joineth himself unto them, not scorning them: for then these sons of the handmaids would have been the readiest to have delivered Joseph : whereas Reuben and Judah the sons of Leah were his best friends. 2. Therefore Jacob committeth Joseph to their custody, because the other brethren of Leah could not well brook the sons of Rachel, whom Jacob loved better then their mother, Ramban. and beside Rachel being dead, Joseph was as Bilhas son, and her children were as Rachel's, and so brethren to Joseph, as both by father and mothers side, Muscul. he kept company also with Zilphas sons, because it seemeth the sons of the handmaids sorted together.

QUEST. IIII. What sin it was whereof Joseph accused his brethren to his father.

ANd Joseph brought to their father their evil saying. 1. The other brethren accused not Joseph to thei • father, as the Septuagint in some translations read: but Joseph accused them, whereupon they hated him. 2. Neither did Joseph only complain of the handmaids sons, as Cajetan. though it may be thought that their servile nature was most prone to evil, but of the rest also, for they all hated him, Iun. 3. That which he complained of was not, 1. Either any wrong done to himself, as Vatablus. 2. Not of any particular sin, as the Latin translator readeth: as either of the sin of Sodomitry, as Rupertus. 3. Or of the incest of Reuben, as gloss. interlinear. for Reuben afterward was Joseph's best friend. 4. Or of that horrible sin of bestial copulation, as Tostat. Thom. it is not like that Jacob's sons, though licentious enough, were so filthilie geven. 5. Or that they did eat raw flesh, contrary to the precept of Noah, as the Hebrews. 6. But I rather think, that he brought to Jacob their evil fame, or report, as the word signifieth: that is, complained generally of their evil life, for the which they were infamous: as either their contention among themselves, or defiling themselves with the daughters of the heathen, or such like, Mercer. Perer.

QUEST. V. Whether Joseph did well in accusing his brethren to their father.

NOw, lest Joseph might be thought to have dealt uncharitablie with his brethren, in accusing them to his father: for this is one of the titles given unto Satan, who is called an accuser of the brethren, Apocal. 12. 1. It is to be considered, that Joseph might first privately admonish them, before he told his father, although it be not in the scripture directly expressed, Tostat. 2. Or it may seem, that praemoniti • non fuit necessaria, cum crimen esset publicum: admonition was not necessary, where the crime wa • public, Thom. 3. Or Joseph did perceive that his admonition would not prevail, but that they would have hated him the more: as the wise man saith, Reproove a scor • er, and he will hate thee, Prov. 9. and in this case one may forbear private admonition, as Augustine well noteth: Si vel opportuni • s •• mpus querit, vel metuit • e deteriores efficiantur, if either he watch a fitter time, or be afraid they should wax worse, in such cases to refrain, and not for fear of displeasure, or any temporal loss, it is, consilium charitatis, a charitable consideration. 4. It may be observed, that Joseph did not publish or divulgate abroad to everyone his brethren's sins, but only informed his father: for otherwise, as Augustine, Si coram omnibus • is arguere, non eris corrept • r, sed prodit • r, &c. If thou wilt reprove before all what th •• knowest by thy brother, thou shalt not be a reproover, but a betrayer, s • r. 16. de verb. domin. 5. Joseph did not accuse his brethren of a mali • ious mind, being yet in a manner but a child, but of a desire to have them amended: for, as Augustine saith, Debemu • amando corripere, non nocendi • viditute, s • d studio c • rrig • ndi, We must reprove in lov • , not in a desire to hurt, but a study to correct.

QUEST. VI. Whether Jacob loved Joseph chiefly because he was borne in his old age.

Vers. 3. ISrael loved Joseph, because he was the son of his old age. 1. We need not with Rupertus, to understand this mystically, by Israel's old age, his perfection of virtue, and that therefore he loved Joseph best, because he did imitate his fathers virtue. 2. Nor yet with Onkel • s, and Paul. Burgens. do we refer it to Joseph, that he was the child of old age, that is, a wise, sober, and grave child, for this is coact and strained. 3. But indeed Jacob loved him, because he had him in his old age, being then 91. year old, when Joseph was borne: Benjamin was younger than Joseph, but then not above four or five years old, and therefore not so capable of his fathers love, as Joseph, who began now to show his virtue and good disposition: the rest also of Jacob's sons were borne in his old age, all within the compass of seven years▪ and he was 84. year old when he began to have children • yet Joseph was the youngest of them, and the first borne of his beloved Rachel ; much desired and longed for on both sides before he was borne, and therefore best beloved when he came. 4. Now the reason • why children borne in old age are best beloved of their parents, are these. 1. Because they are the last borne, and the aged parents look for none after-sembling his mother Rachel. Josephus: his heroical and princely mind, which appeared in his dreams, a ward, Phil. 2. And are most likely to be the longest livers, and so to continue their fathers name, Cajetan. 3. Or for that the aged parents are delighted with the prattling and sport of young children, Oleaster. 4. Or they are always at hand, and in their fathers eye, Ramban. 5. Or the parents do it in wisdom, to make most of the youngest, because they are least able to shift for themselves. Other causes there might be of Jacob's affection to Joseph: as the comeliness of his body resembling his mother Rachel, Josephus: his heroical and princely mind, which appeared in his dreams, a prophecy of his honorable estate afterward; Philo. His virtuous and godly disposition: but these causes are concealed, lest they might have increased the envy of his brethren, Chrysost.

QUEST. VII. Of Joseph's particoloured coat.

Vers. 3. HE made him a coat of divers colors: the word is, passim, pieces: 1. Some do read, a side gown or coat, as Aquila, and Gregory doth thereby understand his constancy and perseverance. 2. Some read, tunicam manicatam, a sleeved coat, Symmach: but the word will bear neither of these interpretations. 3. Neither yet was it made of divers kinds of threads, for that was forbidden by the law, Levite. 19.19. whereas in David's time, Tamar did wear such a garment, of the same name, passim. 4. Neither yet was it a white silk garment representing the Priesthood, as some think. 5. Nor yet of divers pieces put together, for that had been no such precious garment. 6. But it was a coat of divers colors, as the Septuag. translate, poik • lon, which seemed as though it had been of divers parts and pieces, Mercer. Iun.

QUEST. VIII. The difference between envy and hatred.

Vers. 4. THey hated him. 1. There is great difference between hatred and envy: 1. Men are hated for evil: they are envied for some good thing, as prosperity, riches, wisdom: 2. Hatred is of some particular matter, envy hath a general object, for anything that happeneth well to a man. 3. Hatred may sometime be just, as to hate the wicked; envy is never just. 4. Hatred may be conceived against brute beasts, as a man hateth a serpent or a tode, but envy is only against men. 5. Envy ceaseth when men from a prosperous state fall into misery, but even men in misery may be hated. 6. Hatred is, where we have received hurt, but they are often envied of some, whom they never hurt. 7. Whom men hate, they will harm, if they can: but sometime a man's gifts are envied, against whom no hurt is intended. 2. Beside these differences between envy and hatred, envy hath these peculiar properties. 1. Envy rejoiceth in another man's fall. 2. He that is envied many times fareth the better, as Joseph did. 3. An envious man hu • teth himself most, and him nothing that is envied. 4. An envious man dissembleth in his outward behavior, making outwardly a show of friendship, bearing malice in his heart: such was Ioa • toward Abner, while he embraced him with the one hand, he killed him with the other. 5. An envious man, as Gregory noteth, showeth himself to be of a base mind: for in that he envieth another, he bewrayeth his own wants, not having that which he envieth in another. 3. The remedy against this devouring sin of envy, Basil prescribeth, Si nihil rer • m human • rum magnum, aut vehementer expet •• dum putemus: to think no human thing to be of any great reckoning, or much to be desired▪ and then shall we neither envy the rich for his riches, nor the honorable person for his honor, nor any other for any worldly gift. Again, the wise man saith, Ne comedas cum homine invido, eat not with an envious man, or a man that hath an evil eye, Prov. 23.6. lest that by conversing with such, we learn of their qualities, Perer.

QUEST. IX. Of Joseph's dream, why doubled.

Vers. 6. HEare the dream which I have dreamed, &c. 1. Joseph hath two dreams shown him, both tending to the same end, to declare the certainty of his exaltation above his brethren: as Joseph afterward saith to Pharaoh, that had two dreams likewise, foreshowing the same thing, Gen. 41.32. The dream was doubled the second time to Pharaoh, because the thing is established with God. 2. Josephus is deceived, that • aith, Joseph's brethren found no fault at the telling of the first dream, whereas the text is otherwise: they said nothing at the rehearsing of the second, referring it to the judgment of their father, to whom Joseph told it again, whom his father rebuked in the presence of their brethren, and therefore they spared their reprehension, or Moses thought good to omit it, Mercer. 3. Some do apply those parables to Christ, making him the sheaf of corn, to whom all the Patriarchs and Prophets do stoop, Rupert. some also further make Joseph a type of Christ: 1. In that he uttered dreams, as the other parables. 2. Christ spake of his exaltation, as Joseph of his. 3. Christ was hated for his parables, • s Joseph for his dreams, Perer.

QUEST. X. Of the divers kinds of dreams.

FUrther it is to be considered, that dreams are divers ways caused. 1. Some dreams arise of the fullness of the belly and excess of drink, such are the dreams of Epicures and drunken persons. 2. Some come of emptiness and want: as when an hungry or thirsty man dreameth of meat or drink, Isaiah 29.8. 3. Some are wrought by the illusion of Satan. 4. Some partly by the illusion of Satan, partly by man's own imagination, Eccles. 5.3. A dream cometh by the multitude of business. 5. Some dreams are sent by divine revelation: such were those of Joseph. 6. Some proceed partly of our own serious cogitation, partly of divine revelation: such were Nebuchadnezzar's dreams: as Daniel saith to him: O king, when th •• wast in thy bed, thoughts came upon thee, &c. Dan. 2.29. Perer. ex Gregor.

QUEST. XI. Joseph not worthy of rebuke.

Vers. 10. HIs father rebuked him, &c. 1. Joseph did herein nothing worthy of reprehension the neither told these dreams of any vanity of mind, nor of childish simplicity, but as the dreams were revealed of God, so he moved Joseph to declare them. 2. Jacob did not herein dissemble in seeming to rebuke Joseph for the contentment of his brethren. Iun. Calvin. but he did indeed rebuke Joseph, as not yet perceiving the mystery of these dreams, yet presently came to himself, and considered more deeply of them, as it followeth, verse. 11. His father noted that saying, Mercer.

QUEST. XII. How Joseph's mother being dead, is said to fall down unto him.

Vers. 10. SHall, and thy mother, and thy brethren, come indeed and fall on the ground? &c. 1. Neither is it like, that Rachel Joseph's mother was alive at this time, as thinketh Oleaster, Cajetan • for Rachel was dead before Jacob came to Hebron, and as yet while Rachel lived Benjamin was not borne, of whom she died in travail: so that then there could not be an eleven brethren beside Joseph, which are signified by the eleven stars. 2. Neither was this fulfilled in Joshua, who was of the tribe of Ephraim of Joseph, to whom indeed the Sun obeyed by standing still, as some Hebrews: for Jacob understandeth not the Sun literally, but figuratively of himself: and so Joseph also aplieth these dreams to himself and his brethren, Genes. 42.9. 3. Neither yet is it so fit to understand Bilh • Rachel's maid, who was Joseph's reputed mother. Ramban thinketh it improper, that a concubine should be resembled to the moon. 4. And it is more unfit with Rupertus, to drive this story to an allegory, that by the Sun we should understand the Saints in heaven, and by the Moon the military Church in earth, that all bow unto Christ prefigured in Joseph. 5. Neither doth Jacob speak ironically, hereby showing the vanity of Joseph's dream, as though his mother should be fetched out of her grave, to do him homage, as Lyranus. Perer. for Jacob himself noted these things, and held the dreams not as vain, but as serious matters. 6. Wherefore the name of mother, is to be understood of her which was then mother of the family, whether Leah or any of the other then living, Mercer.

QUEST. XIII. How Jacob and Joseph's mother did obeisance to Joseph in Egypt.

BUt a further question here ariseth, how this was fulfilled, that Joseph's father and mother reverenced Joseph. 1. For Jacob, the case is plain: not that he personally worshipped Joseph, as some do expound that place, Genes. 47.31. He worshipped toward the beds head: for Jacob there did not worship Joseph, but praised God: nor yet did Jacob then only reverence Joseph, when he sent presents unto him as unknown by his sons into Egypt. Per. but Jacob did reverence Joseph not in bowing or humbling himself unto him, but in acknowledging and reverencing in him that high place, to the which the Lord had called him. 2. Joseph's mother is said to reverence him, not only because he was of her posterity in Benjamin honored: or in respect of the possibility or likelihood, that even his mother, if she had been in Egypt, as his brethren were, before Joseph had discried himself, might have fallen down before him: it is not unlike, but that either Leah or some other, that was the mother of the family, went down into Egypt with Jacob, though it be not expressed, because the women in that account are not numbered, and so together with the rest might do obeisance to Joseph.

QUEST. XIV. Of Shechem, where Jacob's sons kept their sheep.

Vers. 12. THey went to keep their fathers sheep in Shechem. 1. This was not another Shechem beside that City which Simeon and Levi put to the sword, as some Hebrews think: for though it be a good space distant from Hebron, they might raunge thither, to find out pasture for their Cattle, as Laban and Jacob kept their flocks three days journey asunder: neither need they to be afraid of the inhabitants, because of the blood shed in that place, seeing that Shechem was now become Jacob's possession, and the fear of him fell upon the cities round about. 2. This Shechem was a notorious place, for divers accidents there done: in this place Simeon and Levi committed that bloody exploit: there Joseph was sold, there Jeroboam divided the kingdom, 1 King. 13.25. in Dothan, not far from thence, the Prophet Elisha was, when the king of Aram sent a great host to take him, 2 King. 6.13. 3. It is evident by this place, that Salem is not a proper name of a place, and the same with Shechem, as some do read, Gen. 33.18. for here Jacob sendeth Joseph to Shechem, to see if they were shelem, in safety, or in peace.

QUEST. XV. What man it was that did meet Joseph being out of his way.

Vers. 17. THe man said, they are departed hence, &c. 1. This was a man, and not the Angel Gabriel, as the Hebrews imagine: for it appeareth he was one that knew his brethren, and was present, when he heard them say, they would go to Dothan. 2. Neither need we curiously with the Hebrews, to refer this their departure to the inward disposition of their mind, that they were departed from all brotherly affection toward Joseph : the words are plain enough, that he meaneth their changing of place, Mercer.

QUEST. XVI. Why they call Joseph dreamer.

Vers. 19. BEhold this dreamer cometh. The Word is Lord or master of dreams. 1. They either so call him, because dreams were usual with Joseph, Mercer. 2. Or for that, as the property of envious men is, they do aggravate the matter beyond the truth, and make it more than it is, Thom. Anglic. 3. Or they so called him, as the author and inventor of dreams, Vatab. 4. As also in respect of the matter, or object of the dreams, which made Joseph Lord over his brethren, Iun.

QUEST. XVII. Of the consultation of Joseph's brethren to kill him.

Vers. 20. COme let us kill him, &c. 1. The Hebrews imagine, that they had purposed to destroy him, while he was a far off, by setting dogs upon him to worry him: but it seemeth that this was their first consultation, to kill him, and to cast him into a pit, Mercer. 2. Their excuse was ready to say some evil beast had devoured him, for that country abounded with wild beasts, as Lions, 1 King 13. the man of Judah was slain by a lion; and bears, 2 King. 2.42. children that railed upon the Prophet were rent asunder of them. 3. Herein, as Prosper well noteth, the Patriarchs conspiring Joseph's death, were a figure of the Jews that took counsel to put our blessed Savior to death. 4. But although they herein sustained the person of the Jews in figure, they are not excused from sin, as Ambrose seemeth to insinuate; Subierunt personam peccatoris populi, ut gratiam acciperent Redemptoris; certe culpam abolevi-gra • ia, &c. They did bear the person of the sinful people, to receive the grace of the Redeemer; certainly grace hath blotted out the fault : their fault was no doubt remitted, but first we must yield the same to have been committed.

QUEST. XVIII. Of Rubens counsel for the delivering of Joseph.

Vers. 21. BVt Reuben, when he heard it, &c. 1. Reuben is said to have delivered Joseph, because by his counsel he hindered the purpose of his brethren that would have killed him, Iun. 2. Josephus setteth down divers reasons, which Reuben should use to dissuade his brethren from this bloody enterprise: 1. In respect of God, from whom nothing could be hid. 2. In regard of their father, whose great grief and so • row by this means should be procured. 3. And concerning Joseph, that they should consider he was but a child, and therefore to be pitied: he was their brother, and therefore to be spared. 4. And for themselves▪ to remember what a great sin they should commit in shedding innocent blood: and that only envy toward their brother, was the beginning of this mischief intended, ex Perer. 3. It is like that Reuben might use other persuasions: but Moses only expresseth that principal reason, that they should not shed blood: whereof the Lord gave an express law to Noah, after the flood, Mercer. 4. Herein appeareth the hypocrisy of the rest, that thought they were free from blood, if they did not shed it with their own hand, though they otherwise caused Joseph's death, as by starving or pining him in a pit, which was far worse than if they had presently killed him: and hereupon Ramban untruly noteth, that he sinneth not so grievously, which procureth another's death, as he which with his own hands sheddeth his blood. 5. Reuben in giving this advice, to let down Joseph into a pit, had no purpose that there he should die, but as the text is, to deliver him to his father: by this means he might think to be reconciled to his father, whom he had before offended by his incest, Calvin. The Hebrews think, that for this compassion of Reuben he deserved afterward to have a Prophet of his tribe, namely Hosea: and to have one of the cities of refuge in his lot and division, Mercer.

QUEST. XIX. Of Joseph's party-coloured coat which his brethren spoiled him of.

Vers. 23. THey stripped Joseph out of his coat, &c. 1. They neither left him naked, as Ibn Ezra thinketh. 2. Neither did they take away from him two coats, as Lyranus. 3. Neither is it certain, whether our Savior Christ's coat were like unto Joseph's. 4. They took from him this party-coloured coat, which was his upper garment, not so much for desire they had to the garment: but because it was a token of his fathers love, Mercer. As also with an intent to show it to their father, thereby to color and conceal their fact, verse. 32. Iun.

QUEST. XX. Of Joseph's letting down into the pit.

Vers. 24. THey cast him into a pit, &c. 1. It seemeth it was an old broken pit: for there was no water in it: such as Jeremiah speaketh of, alluding to the fashion of that country: they have digged them pits, broken pits that can hold no water, Ier. 2.13. 2. It is not like, as R. Solomon conjectureth, that this pit was full of serpents and scorpions: for then, as Ramban noteth, they must needs have acknowledged a miracle in the preservation of Joseph among serpents: as of Daniel among the lions. 3. It may be, though no water were in the pit, yet it was full of mire, such as Jeremiah was let down into, Ierem. 38. Perer.

QUEST. XXI. Of the spices and balm which the Ishmaelites carried.

Vers. 25. LAden with spicery, balm, and myrrh. 1. The word necheth, is the same which the Arabians call Nuketa, that is, spices, sweet druggs: yet elsewhere it is taken generally for precious things: as 2 King. 20.13. Hezekiah shown to the king of Babylon's servants, his house Nechothe, of precious things, Oleaster, Iun. though Mercerus interpret it, Domum aromatum ; House of spices. 2. The word tseri is not wax or rosin, as Oleaster, although the Latin word cera, and rasina, and the Greek word rhetene, (the letters somewhat transposed) come somewhat near the sound of the Hebrew word: but it is better interpreted balm, as Iun. whereof there is great store in Gilead, Ierem. 8.22. rosin was neither so rich a merchandise to be transported so far, nor so precious for curing of diseases; as the Prophet there noteth. 3. The last kind of merchandise is called Lot, which cannot signify the Chessenut, as derived from the root Lut, which signifieth to wrap in, or cover, as Oleaster ; for this had been no such precious merchandise to carry so far: and Exod. 30. it is reckoned among the sweet spices whereof the perfume there prescribed was made: but it is better translated ladanum, Iun. which cometh somewhat near the Hebrew word: the Chaldee and Septuagint read stacte, which is the same that ladanum, the gum of the myrrh or Cypres tree.

QUEST. XXII. Why the Ishmaelites are also called Midianites.

Vers. 28. SOld Joseph to the Ishmaelites: Which are also called Midianites, verse. 28. and Medanites, verse. 36. which were three divers people, the first of Ishmael Abraham's son by Agar, the second of Midian by Keturah, the third of Medan Abraham's son by Keturah also: these three are indifferently taken for the same people in this place. 1. Not for that they were distinct Nations, but grew to be one people, as Augustine. 2. Or because they all came of Abraham, and had the same father, Thom. Anglic. 3. Or because Agar and Keturah are supposed to be the same, Histor. Scholast. which is an untrue surmise. 4. Neither are we to imagine with some, that Joseph was thrice sold, first to the Ishmaelites, then to the Midianites, and lastly to Potiphar, as Rasi: for verse. 28. at the same instant Joseph was sold both to the Ishmaelites and Midianites. 5. Wherefore these merchants are named as well Midianites as Ishmaelites, both because they did traffike together, and the company consisted of both sorts, Mercer. as also because the Ishmaelites and Midianites dwelt in one Country of Arabia together: and therefore Oukelos readeth, verse. 25. for Ishmaelites, Arabians: and for this cause the Kings of Midian are called Ishmaelites, Iud. 8.24, 26. because of their cohabitation together, Iun.

QUEST. XXIII. Of the price which Joseph was sold for.

FOr twenty pieces of silver, &c. These were twenty shekels of silver, which are in value 23. s. 4. d. starling: for every common sicle weigheth two drachmaes, that is • 4. d. starling: the fourth part of an ounce: so that four shekels make a doller, Iun. 1. Wherefore it was neither so small a sum, as Bahai ghesseth, who would have these to be twenty denarii, which make but five shekels: 2. Nor so much as Josephus reckoneth, who would have Joseph sold for 20. min •• , pounds: every mina or pound weighing 100. drachmaes, that is, 58. s. 4. d. starling. 3. The Septuagint also are deceived, that for pieces of silver read pieces of gold: 4. Neither was Joseph sold for 30. silverlings, as some translations did read in Augustine's time: because they would make the type & body, the selling of Joseph and of Christ to agree in the sum, who was sold for 30. pence: but it is not necessary that the type should be answerable in every particular circumstance. 5. The Hebrews think that the ordinary price of servants was 30. shekels, but that they abated ten because they sold Joseph in secret: but it appeareth otherwise in the law: where the price of redemption of the male from five years to twenty, is twenty shekels, Levite. 27.5. But in this place they had no respect to any custom or law, but according to their number they set the price of 20. shekels, for everyone of them, which were ten in all, two shekels: for Benjamin was very young, not above four or five year old, and could not give consent: and Reuben afterward gave consent unto them, Mercer.

QUEST. XXIV. Of the counsel of Judah to sell Joseph into captivity.

Vers. 26. IVdah said, what availeth it if we slay, though we keep his blood secret, &c. 1. They were resolved already not to lay violent hands themselves upon Joseph, but to suffer him to perish in the pit, and yet Judah so accounteth of it as if they should slay him themselves. 2. Judah was moved by the spirit of God to deliver Joseph from this second death: yet he showeth his hatred, in that he giveth counsel to make a bond-slave of him, which was a bad as death. 3. Judah by this means thinketh to avoid three inconveniences, first the shedding of his blood; secondly, to take him from his father who was so affected toward him; thirdly, to prevent the honor which Joseph dreamed of. 4. The Hebrews think, that for this compassion in Judah, afterward Daniel of that tribe, was delivered from the Lions: but it is certain, that upon this occasion of selling Joseph into captivity, the Israelites afterwards went down into Egypt, and were afflicted with a long and hard bondage. 5. In the mean time while they were making their bargain, Joseph did entreat his brethren with many prayers and tears, Gen. 42.22. but they would not hear him, Mercerus.

QUEST. Where Reuben was when Joseph was sold.

Vers. 29. RVben returned to the pit. 1. Reuben was absent when Joseph was sold: some think, to minister to his father according to his course: some, to mourn alone by himself for the sin committed with his fathers concubine: But it is most like that he went about some other way to the pit to have taken Joseph thence secretly, and therefore Josephus thinketh that Reuben came thither in the night, Mercer. 2. Philo thinketh that after Reuben understood that his brethren had sold Joseph, he utterly misliked it, making them worse than thieves; for they prey upon strangers, but these upon their own brother, lib. de Ios • ph. but it is more like that Reuben did rest satisfied after he understood that they had not killed him; and consented unto them, Mercer. 3. Before he knew what was done he cried out, Whither shall I go? both because he was the first-borne, and therefore should be most blamed for the loss of Joseph, Muscul. as also for that he had so lately offended his father before for his incestuous act, Iun.

QUEST. XXVI. Of the sprinkling of Joseph's coat with blood, and the deceiving of Jacob.

Vers. 31. THey took Joseph's coat, and killed a kid, &c. 1. Josephus thinketh that they brought Joseph's coat themselves, but the text is otherwise, verse. 32. they sent it: but Josephus ghesseth right, that they sent the coat rent and torn, as though indeed some wild beast had devoured Joseph: and they dipped it in a kids blood, which (they say) is most like unto man's blood. 2. Josephus also is deceived in that he thinketh that Jacob had some knowledge before of Joseph's captivity, but now changeth his mind, thinking surely that Joseph was devoured: for from whence could Jacob have any knowledge what was befallen Joseph, but by his brethren, who were sure to keep it secret from their father, ex Perer. 3. Rupertus hath also a strange opinion, that Jacob was not so simple when he saw the bloody coat, to think that a beast had devoured every part of Joseph, nothing to remain but his coat: but that he did surmise that his brethren had killed him: but durst not tell his sons of it, because he saw them so maliciously bent: for Jacob showeth the contrary by his own words, that he gave credit to their report, that an evil beast indeed had spoiled Joseph, verse. 33. and if Jacob had so thought, he would not have spared by his fatherly authority to rebuke his sons to bring them to repentance. 4. It is like that afterward when it was known to Jacob that Joseph lived, that his brethren confessed the truth to their father and acknowledged their fault, but that Jacob seeing how God had turned Joseph's captivity to the good of them all, therein considering God's providence, spared to rebuke them: as Joseph upon the same reason did forbear his brethren, Gen. 45.7. 5. Simeon and Levi, as they were most cruelly given, as it appeareth by the destruction of the Sich • mites, are thought to have been the principal actors against Joseph: which may be the cause that afterward Simeon was bound by Joseph's commandment: so the Hebrews think that Judas that betrayed Christ was of the tribe of Simeon, as the Priests and Scribes were of Levi that put him to death. And as Judah here might have counsel to deceive Jacob with the blood of a kid, so he himself was deceived of Tamar about a kid, Mercer.

QUEST. XXVII. The greatness of Jacob's sorrow for Joseph.

Vers. 34. HE sorrowed for his son a long season, &c. Many things increased the sorrow of Jacob for his son Joseph. 1. Because he imagined that Joseph was devoured of some beast: Ne frustum quidem superest, quod sepulchro inf • ratur ; There was no part of him left to be committed to burial. 2. The very sight of the torn and bloody garment did augment his grief: as the very sight of Caesar's garment wherein he was killed, moved the people to be revenged upon those that murdered him: and Julia the wife of Pompey when she saw his garment sprinkled with blood, at the sight thereof swouned away and died, Perer. ex Dion. 3. Jacob continued twenty two or twenty three years mourning and lamenting for Joseph: for now he was seventeen year old, but when Jacob heard tell that he was living in Egypt he was 39. year old: for he was 30. years of age when he stood before Pharaoh, and after that seven years of plenty were past, and two years of famine. 4. This extremity of grief caused Jacob outwardly to testify the same: first, by the renting of his clothes, which afterward did grow into use and custom, to show the great sorrow and indignation of mind: as Caleb and Joshua rent their clothes, Numb. 14.6. when they heard the murmuring of the people: and Paul and Barnabas when the people would have offered sacrifice unto them, Perer. Secondly, Jacob putteth on sackcloth, which was a ceremony used in the East Countries to testify their humility, as Benhadad's servants presented themselves before the King of Israel with sackcloth about their loins, and ropes about their necks, suing for pardon, 1 King. 20. Perer.

QUEST. XXVIII. Who were those sons and daughters that comforted Jacob.

Vers. 35. THen all his sons and daughters rose up, &c. 1. These were not properly Jacob's daughters, as the Hebrews imagine, that with every son Jacob had a daughter borne, which they afterward married: for such marriages, the world being now multiplied, were not in use among the faithful, Mercer. 2. Neither could Jacob's sons, (the eldest not exceeding twenty four or twenty five years, not above seven years elder than Joseph ) have daughters of that age able to comfort their father, as Musculus thinketh: they were therefore Jacob's sons wives that were his daughters in law. 3. Neither did Jacob refuse to be comforted, because as the Hebrews think, where we know certainly of the death of our friend we cease mourning, but not where it is uncertain whether they be dead or no: for Jacob did persuade himself here that some wild beast had devoured Joseph: but the greatness of his grief would admit no consolation, Mercer. 4. We see the hard and cruel hearts of Jacob's sons, that willingly did suffer their father to continue in this grief; and that with feigned words they seemed to comfort him, concealing the truth,