Commentary on Genesis and Exodus

QUEST. I. Why this history of Judah his incest is inserted.

Vers. 1. AT that time Judah went down from his brethren, &c. Moses inserteth the story of Judah and of his line. 1. To show the prerogative of that tribe of whom our Savior should come after the flesh, Marlorat. 2. To set forth the great humility of Christ, that vouchsafed to take his flesh even of such a generation as was at the first propagated by incestuous birth, Calvin. for in Christ there was all riches of grace, who needed not to be made noble by his stock, nor yet were the infirmities of his progenitors any disparagement to him. All precedent slips and errors in them were cleansed and purified in his holy and unspotted conception. 13. This narration of Judah's incest doth serve to abate the pride and insolency of the Jews, who boast so much of their petigree; and they are not ashamed to tell our Savior to his face, that they were not borne of fornication, John. 8.41. Perer. 4. This story hath some coherence and similitude with that which followeth in the next chapter, though the event is not like: for here Tamar soliciteth Judah, there Potiphar's wife Joseph ; but Judah showeth his incontinency, Joseph his chastity, Mercer.

QUEST. II. At what time these things were done here reported of Judah

BUt at what time this history was done, here recorded, some question there is: 1. Neither is this narration wholly set down by way of recapitulation, as Augustine thinketh, quaest. 128. in Gen. as though it went before Joseph's selling into Egypt: for Judah was not above four or five years elder than Joseph: for Judah was the fourth son of Leah, and he and Joseph were borne within the compass of seven years, Gen. 31.31. Now Joseph being seventeen year old when he was sold into Egypt, Judah then not exceeding 22. years, could not have sons marriageable, as Er and Onan were. 2. Neither is Pererius opinion to be received, that all this fell out after Joseph was sold: for from that time till Jacob's going down to Egypt, when Joseph was 39. year old, are but 22. years, in which time Judah could not be a grand-father as he was: for his son Phares had two sons, Ezron and Hamul, that went down with Jacob into Egypt. And to say that either of these two sons were borne in Egypt, is to contradict the Scripture that saith, they went down into Egypt with Jacob, Gen. 46.26. or to say that Jacob's going down must be taken for all the time of his life and abode in Egypt, which was seventeen years, is to speak improperly, and to pervert the course of the story. 3. Wherefore the best solution is, that part of this chapter was fulfilled before Joseph's captivity, part followed after; and Judah must be supposed to have taken a wife at twelve or thirteen, Mercer. Junius thinketh at seventeen years, (I would rather take fourteen or fifteen years between both; ) and Er must be about ten years of age when Joseph was sold, Iun. who also took a wife at the like age of twelve or thirteen years, Mercer. which will fall out about the twenty five or twenty six year of Judah's age: then Er and Onan might die in one year, Selah might be expected some three years, Perer. then the year following might Tamar have her two twins, about the thirty year of Judah; Pharez keeping the same time of marriage might have his two sons, but very young, when Jacob went down to Egypt, in the 44. year or thereabout of Judah's age. Junius thinketh that Judah begat Pharez at the age of thirty four, and was fifty years old when he went down into Egypt: but that cannot be, for Judah was not above five years elder than Joseph, who was then but 39. years old: for Judah was Leah's fourth son, who together with Joseph were borne in the second seven year of Jacob's service with Laban. 4. And lest it might seem strange that Judah and his sons were married and had children so young; this is not affirmed without the like president in Scripture: for we find that Ahaz father to Hezekiah, was but eleven years old when he was borne; for Ahaz was but thirty six years old when he died, 2 King. 16.2. and Hezekiah immediately succeeding in the kingdom, was 25. year old, 2 King. 18.2. It cannot be said that there was an interrognum between them, that the kingdom lay void a certain space: for in the twelfth year of Ahaz over Judah, began Hoshea to reign in Samaria nine years, 2 King. 17.1. and Ahaz reigned sixteen years, 2 King. 16.2. Now in the third year of Hoshea began Hezekiah to reign, 2 King. 18.1. If then in those days when man's age was much shortened, his nature decayed, and strength abated, they had issue so soon, it is not improbable but that such untimely marriages might be in use in Judah's time, when their life was longer, and their strength greater. 5. But where it is said, About that time Judah went down: it must not be referred exactly to that particular season which went immediately before, but indefinitely understood of the whole course of that history of Jacob's children after their return out of Mesopotamia, while Jacob dwelt in Shechem, where he remained eight years: which I rather think with Mercer. than that this was done after Jacob was come to Isaac. Ibn Ezra showeth the like, Deut. 10.7. where it is said, that at the same time when the children of Israel departed from Gudgodah, The Lord separated the tribe of Levi: whereas Levi was separated the second year after they came out of Egypt, but they departed from Gudgodah in the 40. year: wherefore these words the same time, must be referred to the whole time of their pe • egrination in the wilderness, not to that particular time of departing from Gudgodah. And so likewise in this place, ex Mercer. Or further, these words about that time, may be understood by a synecdoche, the part being taken for the whole: because some of these things here recorded (though not all) might fall out in that instant, or not long after, as the strange death of Er and Onan, and the incest of Judah, which might happen about the 24. year of Joseph, ex Mercer.

QUEST. III. Why Judah went down, and whither.

Vers. 1. IVdah went down, &c. 1. That is, he descended into some lower Country, it may be out of Shechem: not as some Hebrews, that he was fallen from his greatness, because he gave counsel to have Joseph sold, and was the cause of his fathers long grief, Mercer. 2. What was the cause of his going from his brethren is not expressed, whether for detestation of the horrible murder committed by Simeon and Levi upon the Shechemites, or for the abundance of cattle which he had. But it is like that he often came and went to his brethren, as appeareth by the story of Joseph's selling into Egypt, whereunto Judah advised: he also went down with his brethren into Egypt for corn. 3. This Adullam was a town in the tribe of Judah, whither afterward David did fly, 1 Sam. 22.1. Jerome saith, that in his time there was a village of that name some ten miles from Eleutherepolis, Muscul.

QUEST. IV. Of Judah's oversight in marrying a woman of the Canaanites.

Vers. 2. IVdah saw the daughter of a man called Suah. 1. This was not the name of Judah's wife as the Septuagint read, verse. 12. but of his wives father. 2. Neither was this Suah a merchant as the Chaldee paraphrast readeth, and the Hebrews follow the same, to cover the infirmities of their fathers: although the word Covagnan sometime be used appellatively for a merchant, Prov. 31.24. But he was a Canaanite: as we read the like of Simeon, that he had his son Saul by a Canaanitish woman, Gen. 46.10. Mercer. 3. No marvel then if Judah matching into the cursed stock of Canaan, whose land was promised to Abraham and his seed, which Judah could not be ignorant of, had no good success in his children the fruits of this marriage, who also were accursed of God, Calvin. 4. Judah saw this woman, he took her and went in to her; all was done in haste: so that his affection carried him headlong, his judgment did not guide him, Muscul.

QUEST. V. Er and Onan whence and upon what occasion so called.

Vers. 6. IVdah took a wife to Er his first-borne. 1. Though Judah took him a wife without the consent of his father, yet he will not have his son so to do, Muscul. 2. Whence he is called Er it is not certain: some will have it to signify watchful. Augustine doth interpret it pelliceus, to have his name of skin or leather, such as Adam was clothed with, in token of his transgression, lib. 22. cont. Faust. cap. 84. Isaac Carus will have all these three sons to be named from Joseph's calamity: Er, because Joseph was in a manner desolate, or destroyed, of gnariri: Onan, of the grief of their father: Shelah, of the error which Judah committed in selling of Joseph. Ramban thinketh Onan to be so called of the pain of his mother in travel, as Rachel called Benjamin Ben-oni ; and Shelah of his mothers error, in ceasi • g to bear afterward. But if it be lawful to use conjectures, I think upon what occasion soever they had these names given at the first, that the event answered their names; for Er was solitary without children; Onan had a lamentable end, and about Shelah Judah committed a great error with Tamar. 3. Judah gave Er his name, the mother named the other two: not that as the Hebrews note, the father did always name the first-borne, the mother the rest: for as we saw before in Jacob's sons, sometime the father, sometime the mother indifferently gave the name, but not without the consent of the father, Mercer. 4. Concerning Tamar, some Hebrews would have her the daughter of Se • , the high Priest Melchizedek, because Judah judgeth her to be burned, according to the law of the Priests daughter committing fornication, Levite. 21.8. but seeing Sem died ten year before Jacob, (he lived not to the 50. year of Jacob's, as Mercerus ) it cannot be that Tamar a child-bearing woman should be his daughter, Jacob being at the least an hundred year old. It is like she was a Canaanitish woman, Luther. and a virtuous woman, that did leave and forsake the idolatry of her Country to worship the true God, Perer. ex Philone.

QUEST. VI. Of the sin of Er what it was.

Vers. 7. NOw Er was wicked in the sight of the Lord. 1. The wickedness of Er was not as Augustine supposeth, in being given to oppression or cruelty, lib. 22. cont. Faust. cap. 34. but it is like to be the same sin of unnatural lust which Onan committed, as may be gathered both by the likeness of the punishment, as by the phrase, that he was wicked in the sight of God, as it is said of the Sodomites, Gen. 13.13. his sin was not secret, as Tostatus, but it was a sin very heinous and grievous against the order of nature, and institution of God: for he abused himself, and spoiled his seed, not because he would not have any issue by a Canaanitish woman, as Mercer. for then he needed not to have married her; but rather as the Hebrews conjecture, that he might long enjoy the beauty and favor of Tamar, which would be impaired by bearing of children, or some such like cause. 2. So then this sin was against nature, which is diversely committed: either alone, when men do viciously procure and provoke their seed; or with others, either of a divers kind, as with brute beasts, or with the same kind but not the right sex, as with the male, or with the right sex that is the female, but not in due manner, which was the sin of Er and Onan. 3. This sin of Er was against the order of nature, using the act of generation for pleasure only, and not for generation: it was against God, whose institution he brake; against his wife, whom he defrauded of the fruit of her womb; against himself, in preventing his issue; against mankind, which should have been increased and propagated, Perer. 4. Yet Onans sin was not less than Ers, as Augustine thinketh, who maketh Er of that sort of wicked men that do evil to others; Onan of that kind that do no good to others: but herein Onan exceedeth the wickedness of Er, both because he was not warned by his brothers example; as Daniel reproveth Belthasar because his heart was not humbled by the fall of Nebuchadnezzar his father, Dan. 5.22. As also for that Onan committed this sin of envy against his brother, to whom he should have raised seed, whereas Er did it not of envy, but of an immoderate desire of pleasure, Perer.

QUEST. VII. Whether in any case it were lawful by Moses law for one to marry his brothers wife.

Vers. 8. IVdah said, &c. go in to thy brothers wife. Here a question is moved, whether it were lawful by Moses law for the brother to marry his brothers widow, to raise up seed to his brother. 1. Philo thinketh that it was not only lawful among the Israelites, but that it was the custom so to do among the Canaanites, and that the Judges of the Country did give Tamar to Onan, after the death of his brother Er, but the contrary is evident out of the text; for Judah and not the Judges of the Country gave Tham • r to Onan: And I think rather that it was a custom received among the fathers, and afterward confirmed by Moses law, than any usage learned of the Canaanites, whose fashions they were not to imitate. 2. Neither do I think with the Hebrews, that Judah was the first that brought in this kind of marriage, though he be first mentioned, but that he had received that custom from other of the fathers. 3. Wherefore it seemeth that Moses gave liberty to the next brother to take the wife of his brother that departed without issue, and not to the next removed kinsman only that was without the compass of the Levitical degrees: and so some expound that law, Deut. 25.5. sic Genevens. upon that place: D. Fulk. in 6. Mark. annot. 2. But the other sense approved by Mercerus, Calvin, Junius, which understand it of the natural brother, seemeth more probable for these reasons: 1. Because the first president of such marriages is taken from this place, where one natural brother succeedeth another in taking his wife. 2. The word used in the law, Deut. 25.5. jabam, signifieth not to do the office of a kinsman, but of a brother; for the word is used first in this place where it so signifieth; from hence then the original sense of the word must be taken. 3. The words of the law are, If brethren dwell together ; now natural brethren and such as are properly so called, are more like to dwell together than kinsmen removed, who in a large sense are so called brethren. 4. This law is so interpreted in the Gospel, where it appeareth by the Sadducees question of seven brethren that successively took the one the others wife, Matth. 22. that it was so practiced. 5. It is the opinion of Philo and the Hebrews, as we heard before, who are best acquainted with their own laws, that natural brethren used so to do.

4. Now the objections on the contrary part are easily answered. 1. It is objected that Levite. 18.16. the brother is forbidden to marry his brothers wife. Answ. This is a particular exception from that general law, that unless in this case only to raise seed to the brother, it was utterly unlawful to take the brothers widow; which was not to uncover her shame, but rather to take away her shame in that she remained childless by his brother, and it was honorable to the dead in reviving his memory. So we see in other cases that the Lord made some particular exception from his general laws: As the making of the Cherubims over the Ark was an instance against the second commandment; the Israelites robbing of the Egyptians against the eighth commandment; Phinehas killing of the adulterer and adulteress against the sixth commandment.

2. Ob. The practice of this law, as appeareth, Ruth 4. where Boaz not a brother but a kinsman taketh the wife of the dead, showeth the meaning thereof. Answ. We deny not but where there was no brother nearer, there the next kinsman further off did the duty of the brother; and so was it practiced upon Ruth.

3. Ob. John Baptist simply reproveth Herod because he took his brothers wife, It is not lawful for thee (saith John) to have thy brothers wife, Mark. 6.18. Answ. It is certain that Herod's brother had issue by his wife Herodias, whose daughter danced before Herod ; and therefore in this case it was not lawful: so that Herod took not Herodias for any such purpose to raise seed to his brother, but of an immoderate lust.

4. Ob. Why then should it not be lawful still in this case to marry the brothers wife dying without issue? Answ. This law of Moses was partly ceremonial and typical, in preserving the right of the first-borne, whereby was prefigured the spiritual birth-right in the Messiah, which never should have end: partly political, in maintaining the distinction of families in their tribes: whereof the ceremony is now abolished, which only concerned that people, Iun. in Deut. 25. verse. 5.

QUEST. VIII. Whether Tamar or Judah's sin was greater.

COncerning this act of incontinency which Judah committed with Tamar, 1. We refuse the opinion of Rab. Simeon, who altogether exempteth Tamar from any fault, because she only desired issue for the hope of the Messiah to be borne of Judah: for this mystery was not as yet revealed, Perer. 2. It is certain that Judah's sin was greater than Thamars, both in that he brake promise with her concerning Selah, as also in that he companied with her not for any issue but carnal lust: though he were afterward preferred before his brethren, this no more excuseth his fault than if David's adultery joined with murder should be defended, because he was preferred before his brethren, of whose seed the Messiah should come. 3. Thamars sin was less than Judah's, yet a sin, as Augustine noteth; Non eam justificatam, sed magis quam se justificatam dicens; Judah saith, She was not righteous, but more righteous than he, lib. 22. cont. Faust. cap. 62. Yet her fault is extenuated by these circumstances, as Ambrose noteth: Non alienum praeripuit thorum; She did not usurp upon another's bed: she stayed till Judah was a widower: she did it not of an inordinate lust, Sed successionis gratia concupivit; She only desired to have issue: Et ex ea familia quam delegerat; And by that family which she had chosen: and further, after she knew her self to be conceived with child, she put on her widows garments again, and so continued. 4. Yet Thamars sin in some respect was greater than Judah's ; because she wittingly committed incest with her father in law, but Judah ignorantly, Luther. Notwithstanding all circumstances considered, Judah's fault was the greater: and so he doth justify her in respect of himself. 5. But whereas Ambrose further noteth, that she stayed till Selah, to whom she was espoused, was dead, therein is an error: for verse. 14. it is given as a reason why Tamar attempted this thing, because Selah was now grown, and of age, and she yet not given unto him: he was then at this time alive. Beside, Selah is numbered among those sons of Judah that went down with Jacob into Egypt: and only Er and Onan of Jacob's sons are said to have died in the land of Canaan, Gen. 46.12. ex Perer.

QUEST. IX. How it came to pass that Judah discerned not Tamar by her voice.

Vers. 15. HE judged her to be an whore, for she had covered her face, &c. 1. Not as some read, she had coloured or painted her face, whom Ibn Ezra doth not without cause reprove. 2. Neither is this a reason why Judah did think she was an harlot, because she was veiled, as Junius, Calvin. for harlots use not to be so modest, but it is given as a reason why Judah did not know her, Mercer. 3. And whereas it may seem strange that Judah did not know her by her voice, the reason is, that being wholly given over to lust, and intending no other thing, he greatly regarded not the sight of his eyes, or hearing of his ears, Luther: As also it was a just judgment of God upon him, to strike him with such a stupidity, as not to discern her, Mercer. Geneven.

QUEST. X. Whether Iud • h were a Judge.

Vers. 24. BRing her forth and let her be burnt, &c. 1. Judah giveth not sentence against Tamar, either as being appointed a Prince and Judge among the Canaanites, as Tostatus, Cajetan: for it is not like they would suffer a stranger to be a Judge and ruler among them, as the Sodomites answer Lot, Gen. 19.9. neither as chief in the family had he power of life and death over those of his charge, as some think: for neither do we read that any father of families did execute any such justice in their families: and Jacob was the chief father of these families; and therefore it is most like that Judah giveth advice that Tamar should be brought forth to the place of justice, and proceeded against according to the custom and law of that Country, Mercer. Iun. 2. But whereas she is adjudged to the fire: this was not because she was Melchisedecks daughter, the Lord's high Priest, as the Hebrews imagine, for he died ten years before Jacob was borne, who was now above 100. year old: and therefore Melchizedek could not have a daughter so young to bear children: neither was this punishment arbitrary in Judah, and inflicted without law according to his pleasure, Burgens. for Judah had no such authority there: nor yet as Lyranus and Tostatus, was she worthy of the fire, because she had committed not simple fornication, but adultery, because she was by law obliged to the third brother, and so in a manner espoused: for it was not adultery for the widow of the brother to marry with some other than the surviving brother: else Naomi would never have advised her daughters in law to get them other husbands in their own Country, Ruth. 1.9. But I rather think that Thamars adultery was in this, that she had played the whore, whereas Judah had betrothed and espoused her to Selah: and that Judah, who never was minded to give Selah to Tamar, fearing lest he might die also, as is evident, verse. 11. was very forward to take this occasion to be rid of Tamar. that Selah might not marry her. 3. But herein appeareth Judah's too much rigor and injustice, that before the matter was examined gave sentence: and was partial (the truth being known) in his own cause: and further, it was a savage part to put to death a woman great with child, which is contrary both to divine and human laws: for it is written, Deut. 24.16. The fathers shall not be put to death for the children, nor the children for the fathers: but if Tamar had now died the infant had died with her. The Romans had a law, that the execution of a woman with child should be deferred till she had brought forth: the same also was practiced among the Athenians, Aeltan. lib. 5. And therefore Claudius the Emperor is noted for his cruelty, that spared not to put to death women with child, Perer. ex Dion. lib. 57.

QUEST. XI. Wherefore the Midwife useth a red thread, and what color it was of.

Vers. 28. THe midwife bound a red thread, &c. 1. It is so rather to be read than with Oleaster, a twine or double thread: the word sani here used cometh indeed of sanah, that signifieth to double, which is rather to be referred to the double die and color, than the double matter, Iun. Tostatus also is much deceived here, that taketh it not for a red, but a black color twice died, ex Perer. 3. The Midwife tied this red thread as a mark of the first-borne, because he first put forth his hand: and the purple color very well agreeth to the birth-right or eldership, Muscul.

QUEST. XII. Whence Pharez was so called, and whereof he is a type.

Vers. 29. HOw hast thou broken thy breach upon thee? 1. Jerome is deceived, that of this word pharatz ▪ that signifieth to break or divide, thinketh the Pharisees to have taken denomination: whereas they had their name rather of Pharas, which signifieth to disperse or separate: because they were separate from other in profession of life, and their apparel, Mercer. 2. This story hath been diversely allegorized by the fathers: some by Pharez understand the believing Gentiles, by Zarah, the Israelites: and by the red thread, their bloody circumcision & sacrifices, sic Iren. Cyril. Some contrariwise will have Phares to signify the Jews, Zarah, the believing Gentiles, Chrysost. 3. But this Phares is more fitly a type and figure of Christ, who hath broken down the partition wall, and hath broken the power of hell and death, Mercer. And by this strange and extraordinary birth, the Lord would have Judah and Tamar admonished of the sin which they had committed, and to be humbled thereby, though he in his mercy had forgiven it, Calvin.

1. Doct. The difference between the apparelling of widows and wives.

Vers. 14. SHe put her widows garment off, &c. It seemeth that it was the use in those days for widows to be known from wives by their mourning and grave apparel: in which case more is permitted to women that are married, whom the Apostle alloweth to adorn themselves with comely and sober apparel, without pride or excess, 1 Timoth. 2.9. to please and content their husbands: but widows having no husbands to whose liking they should apparel themselves, ought not to decke themselves to please other men's eyes, Luther.

2. Doct. Friendship ought always to be joined with piety.

Vers. 20. IVdah sent a kid by the hand of his friend. This H • rah Judah's friend did perform an evil office, in being as it were a broker for Judah ; who should neither have requested any dishonest or uncomely thing of his friend, nor the other yielded unto it: love, truth, and piety, ought not to be separated, as Saint John saith, Whom I love in the truth, Epist. 3.1. Muscul.

3. Doct. Adultery in former times punished by death.

Vers. 24. LEt her be burnt. We see that even among the Canaanites adultery was judged worthy of death: for Judah inventeth no new kind of punishment, but speaketh according to the law and custom of that Country: So the Lord himself said to Abimelech that had taken Sarai unto him, Behold thou art but a dead man for this, &c. Gen. 20.3. Now although this law as peculiar to that Country, bindeth not now neither in respect of the kind of death (for by Moses law only the Priests daughter if she played the whore was burned, Levite. 21.9. the rest were stoned:) nor yet in the inequality of the law: for the women offending were burned, the men escaped, as appeareth in Judah, Calvin. whereas both adulterers and adulteresses are alike guilty: and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives, and the distinction of families, in which respect it may be thought somewhat of the former rigor and severity may be abated: yet this example condemneth the security and connivence of magistrates in these days in the punishing of this sin, when as faults of less nature are more severely censured than adultery. And whereas the president of our Savior is urged by some for the mitigation of the punishment of adultery, because he would not condemn the woman taken in adultery, it doth not serve their turn: for this mercy Christ shown, not to clear or exempt the adulteress, leaving her to the magistrate, but partly to show that he came not to be a judge in such causes, as neither in other like businesses, as dividing of the inheritance, Luk. 12.14. partly by this example he would teach what is to be required in the person of an accuser, not to be guilty of that crime whereof he accuseth others.

1. Confut. That it is not lawful upon any occasion to marry the brothers wife.

Vers. 8. GOe into thy brothers wife. Because in this place, as also Deut. 25.5. it is permitted to natural brethren to marry the wives of their brother deceased; Bellarmine inferreth that the Law, Levite. 18.16. that a man should not marry his brothers wife, was but a judicial law, not grounded upon the law of nature, and abrogated by Christ: and that it is not simply evil so to do, for then it could not be made lawful by circumstance, Bellar. de ma • ri. cap, 27.

Contra. 1. For a man of a lustful and unclean mind to take his brothers wife is against the law of nature, and was never lawful: but in this case only, to marry her in obedience to the law, and to revive the memory of the dead, was not against the law of nature. 2. If it had, God who is above nature, and who giveth law unto nature, might in this case grant an indulgence and dispensation for those times. 3. Like as then to kill was simply evil and forbidden in the commandment, yet in the zeal of God's glory to kill the wicked, as Phinehas did the adulterer and adulteress, and Samuel the king of Ameleck, was lawful and commendable: so notwithstanding that law in Leviticus which forbiddeth the discovering of the shame of the brothers wife, Levite. 18.16. that is, of a filthy and unclean desire to marry her; it might be lawful to do it only in this case, to show obedience to the law, and love to the dead in raising up seed unto him, which was not to discover their shame, but rather to cover it, in that the brother departed had by this means an heir to keep his memory, the woman had issue which was childless before. 4. That this law which forbiddeth to marry the brothers wife, was not abrogated by Christ, appeareth by John's reprehension of Herod, that it was not lawful for him to have his brothers wife, Mark. 6.

2. Confut. Against the Anabaptists, of the lawful power of magistrates.

Vers. 24. LEt her be burnt. This maketh against the opinion of the Anabaptists, who deny that the Magistrate among Christians hath power to put any to death. And lest it might be thought only lawful in the Old Testament and not in the new, the Apostle confirmeth the same, saying, that the power beareth not the sword for naught, and that he is the minister of God to show revenge upon those that do evil, Rom. 13.4. Now whereas the Anabaptists object that place, Matth. 5.38. Ye have heard that it hath been said, an eye for an eye, a tooth for a tooth▪ but I say unto you, resist not evil, &c. Where Christ (they say) restraineth this power of revenging evil, given by Moses to the Magistrate: the answer here is ready, that although this rule was first given to the Magistrate, yet the Scribes and Pharisees corruptly applied it to private revenge: so that our Savior in this place disanulleth not the law of Moses, but speaketh against their corrupt glosses upon it.

1. Observ. How life is to be counted a blessing.

Vers. 6. ER was wicked, &c. and therefore the Lord slew him: Length of days then simply and in it self is a blessing of God▪ and the extraordinary shortening and cutting off the days, is a curse: the blondie and deceitful man shall not live out half his days, Psal. 55.24. yet this is to be understood with certain conditions and limitations: 1. In respect of the times, for long life more apparently was accounted a blessing under the old testament, when the people were fed and nourished with temporal promises: but under the Gospel we must look to spiritual: 2. Generally upon all the blessing of long, and judgment of short life is not shown. It sufficeth, that for the demonstration of God's mercy in the one, and of his justice in the other, some are exemplified: 3. Short life is a blessing, when men are taken away from troubles to come, as Abiah was of Ierobohams house, 1 King. 14.13. And long life is a curse, when it bringeth shame and dishonor with it, as is seen in Cam, Calvin.

2. Observ. Not to post over the fault to others.

Vers. 11. HE thought thou, lest he die as well as his brethren: Judah layeth all the fault upon Tamar, as though her marriage had been unluckie, whereas it was wholly in his sons. Thus Adam posted over his fault to Eve, but we are taught hereby to examine ourselves, and to find out our own sin, Muscul.

3. Observ. The proneness of our nature to sin.

Vers. 16. HE turned to the way towards her. We see in Judah, what man's nature is, without the direction of grace: how prone and ready he was to commit this sin, and so carried headlong into it, that he spared not to give her his best ornaments for a pledge, his Ring, Kercheffe, and Staff, Musculus. Therefore that exhortation of Saint Paul is necessary: Fly from the lusts of youth, and follow after righteousness, faith, love, 1 Tim. 2.22.

4. Observ. To fear God more than men.

Vers. 23. LEt her take it to her, lest we be ashamed: Joseph feareth more the shame of the world in this case, than the displeasure of God, as many do, which are given to the filthy sin of uncleanness, Calvin. But we should remember what our Savior saith, Fear not them which kill the body, but are not able to kill the soul, &c. Matth. 10.28,

5. Observ. After repentance, we must not fall into the same sin again.

Vers. 26. SO he lay with her no more. In this Judah is to be commended, that having committed a sin of ignorance, he would not fall into the same willingly again, Muscul. so true repentance, worketh a detestation of the sin repented of: and godly sorrow bringeth a great care with it, 2 Cor. 7.11.

QUEST. I. The meaning of their words, saving of the bread which he did eat.

Vers. 6. HE took account of nothing, saving only of the bread, &c. 1. This is neither to be understood of Joseph, that he had no other reward for all his service at his Masters hand, but the bread which he did eat, for it is not like that his Master would deal so hardly with him, having committed all to his charge. 2. Neither by this phrase is expressed Joseph's parsimonie and sparing diet, that he would not eat of Potiphar's delicates, yet was fair and well-favored: as the like we read of Daniel, Dan. 1. For this clause is to be referred to Potiphar, not to Joseph, saving only of the bread which he did eat. 3. And yet we refuse the conceit of R. Solomon, who by bread here understandeth Potiphar's wife: for that is a forced and improper sense. 4. Neither with Ibn Ezra, do we so expound it, as though Joseph was excluded from meddling with his masters meat and drink, because it was an abomination to the Egyptians to eat with the Hebrews: for it is said before, verse. 4. that Joseph found favor in his Masters sight, and served him, that is, waited and attended upon his person. 5. Wherefore the meaning is no more but this, that Potiphar freely committed the whole charge to Joseph, taking no account of him: but was secure, and cared for nothing, he did only eat and drink, and take such things as were provided for him, without anymore care, Mercer. Iun.

QUEST. II. How long Joseph served in Potiphar's house.

Vers. 7. AFter these things, &c. 1. The Latin translation readeth, after many years: which although it be true, yet it is not agreeable to the words of the text. 2. Joseph spent many years in Potiphar's house: for first he was as a common servant in his Masters house, verse. 2. Then his master having a great liking of him, made him one of his own ministers or servants to attend his own person, verse. 4. Lastly, he made him ruler of his house, Junius. 3. It should seem then, that Joseph served 10. or 11. years in Potiphar's house, before he was cast into prison, from the 17. year of his age, till he was 27. he might be three year in prison, for two years after that the chief Butler was set at liberty, Pharaoh dreamed, Gen. 4.2. And Joseph for expounding his dream, was advanced, being then 30. year old, Gen. 41.46. Mercer. Perer.

QUEST. III. What stayed Joseph from committing this great sin.

Vers. 9. HOw can I do this great wickedness, and sin against God? 1. Like as the wicked, accustomed to do evil, cannot do that which is good: as is said of Joseph's brethren, that they could not speak peaceably unto him, Genes. 37.4. So the righteous established by the grace of God, cannot do evil, not in respect of their free-will, which by nature is prone enough to evil, but because God's grace stayeth them: so that they cannot do it, because they know they ought not, Perer. 2. Three things stay Joseph from committing this sin; the fear of God, the love of his Master and his liberality toward him, and the duty of the wife toward her husband, Mercer. 3. Three things in respect of God ought to keep us from sinning. 1. The reverence of his Majesty, which seeth and beholdeth all things. 2. The consideration of his mercy and benefits received. 3. The fear of his judgments, Perer.

QUEST. IIII. Of Joseph's invincible chastity.

Vers. 12. HE left his garment in her hand and fled, &c. 1. Forraine histories make honorable mention of divers, famous for their chastity: as Aeltanus of Amabaeus the harper, that having a most beautiful wife, yet abstained from her; and of Diogenes the Tragicall-writer, that did the like. Valerius Maximus writeth of one Spurima a fair young man, who of purpose disfigured and mangled his face, because he would not be desired of women: and of Hippon a woman of Greece, that cast her self into the sea to save her chastity: But chaste and constant Joseph far exceedeth them all. 2. For being in his youthful years, when lust most rageth, of the age of 27. and often solicited, and of no mean woman, but of the lady of the house, he could neither be enticed by her promises, nor overcome by her threats, as it is like she did threaten to accuse him falsely to her husband, and so seek his death: neither the opportunity or secrecy of the place could move him: for Potiphar and all his servants were absent, in solemnizing some festival day, and his wife stayed at home, feigning her self sick, as Josephus conjectureth: neither the impudency of the woman, that laid violent hands upon him, and struggled a good while with him, till the servants were returned, could conquer his chastity. 3. He was not therefore so fair without, as he was fair and comely within: pulchri • r in luce cordis, quam facie corporis, fairer in the light of his soul, than in the face of his body, Augustine. 4. In whom appear four principal virtues: his temperance, in not being enticed, no not by his Mistress: his justice, in not yielding to do this wrong and dishonor to his Master: his fortitude, in not suffering himself by many attempts and assaults to be overcome: his prudence, in choosing rather at once to reject her, and leave his garment, than to keep her in suspense, Rupertus.

QUEST. V. How it came to pass that Joseph was imprisoned, not put to death.

Vers. 20. AFter this manner did thy s • rvant unto me; and Joseph's Master took him, and put him in prison. 1. That is an obscure colection of Rasi, that Potiphar's wife being in bed with her husband, shown how Joseph would have done unto her: it is not like that she stayed so long to make her complaint: but as Josephus thinketh, she sitting weeping and mourning, told her tale as soon as her Lord came in: 2. In that Potiphar casteth Joseph into prison, and killeh him not; I neither think with Perer, that it proceeded of his Masters love toward him; nor with Musculus, that he was committed to custody there to be kept, till he received the sentence of death. But I rather with Chrysostom ascribe it to God's providence, who so wrought in Pharaohs heart, that he had no such purpose to put Joseph to death, as also Joseph's innocence might appear, for the which cause the chief keeper under Potiphar shown him favor. 3. It seemeth that Joseph was put into a dungeon, chap. 40.15. The word Sohar signifieth a round vaulted house, such was this where the Kings prisoners lay bound, and whither Joseph was sent, not of favor as some think, but for more sure keeping: and there he lay bound with fetters, as it is in the Psal. 105.18. They hold his feet in the stocks, and he was laid mirons.

1. Doct. The prosperity of the righteous must be ascribed to God's providence.

Vers. 2. THe Lord was with Joseph and he prospered: Joseph's prosperity is ascribed to God's providence: the world useth to impute such things to chance and fortune: but we must look toward God the author of our prosperous state, and moderator of our afflictions, Calvin. That we may say with David, Whom have I in heaven, but thee, and I have desired none in the earth with thee? Psal. 73.25.

2. Doct. Why adultery is called a great sin, and against God.

Vers. 9. HOw can I do this great wickedness, and sin against God? Adultery is called a great sin; as Abimelech saith to Abraham, What have I offended thee, that thou hast brought upon me and my kingdom this great sin? Gene. 20.9. It is a great sin; because there is dishonor done to the husband, whose bed is defiled: the children are wronged, who are illegitimate being gotten in adultery: the woman also breaketh her faith and vow made to her husband: and this sin is specially said to be against God, who is the author of holy wedlock: whose institution is by this means violated and broken: as David therefore saith, Psal. 51.4. Against thee, against thee only have I sinned, Muscul.

3. Doct. Fear of evil report must not make us leave our duty.

Vers. 12. HE left his garment and fled. Joseph did choose rather to keep his innocence, though it were with infamy and false report: for as according to S. Paul's rule, we must not do evil, that good may come of it, Rom. 3.8. So we must not leave off to do good, though evil do insue upon it. We ought to use all means to have good report, but rather than we should hazard our faith and innocence, we must arm ourselves with Joseph, to pass by honor and dishonor, by evil report and good report, 2 Cor. 6.8.

1. Confut. Against Merits.

Vers. 21. THe Lord was with Joseph, and shown him mercy, &c. Although Joseph feared God, and was a virtuous man; yet this favor which he found is ascribed to God's mercy, not to any merit or worthiness in him: for although the Lord rewardeth his innocence and integrity by this means, yet was it in mercy, Calvin. So Jacob before acknowledged all to be of God's mercy, Gen. 32.10. I am not worthy of the least of all thy mercies: and Gene. 33.10. God hath had mercy on me, and therefore I have all things.

2. Confut. Against the descension of Christ into Limbus patrum.

Vers. 22. ANd the keeper committed all the prisoners to Joseph's hand, &c. Pererius here maketh Joseph a type and figure of Christ, that as the prisoners were committed to his charge, whom he was a great comfort unto, and prophesied unto some of their deliverance, so Christ, descending to hell, delivered from thence those which were there bound in prison. Contra. Beside that such devised allegories are but simple grounds of matters of faith, such as the Papists make the descension of Christ to Limbus patrum to be: this comparison between Joseph and Christ hath small agreement in this point. 1. Joseph was put into the dungeon, as a prisoner himself: I hope they will not say, that Christ was as a prisoner in hell. 2. Joseph delivered none, but foreshowed the deliverance of some: but Christ must be a deliverer. 3. Some of these prisoners were not delivered, but condemned: but Christ (they say) harrowed that hell, to the which he descended, and delivered all.

1. Observ. Families and kingdoms blessed for the righteous sake.

Vers. 5. THe blessing of the Lord was upon all that he had in the house, and in the field. Thus we see that God blessed Potiphar's house for Joseph's sake: as Laban prospered because of Jacob : thus houses, families, cities, and kingdoms are blessed, because of the people of God: the world therefore hath reason to make much of them, as Potiphar did of Joseph, not to hate, and de • ide them, as the fashion of this untoward age is.

2. Observ. Beauty a deceitful gift.

Vers. 6. IOseph was a fair person. Joseph by occasion of his beauty and favor, was in great danger, to have been supplanted and enticed to evil: which teacheth us, that although favor and beauty be a precious gift from God, and as the Poet could say, gratior est pulchro veniens e corpore virtus: virtue hath a better grace, that shineth from a beautiful face: Yet there are better gifts to be desired, which bring no such inconvenience: as the Apostle saith, desire you the best gifts, 1 Cor 12.31, Muscul, Calvin.

3. Observ. The three engines and weapons of harlots.

Vers. 7. HIs Masters wife cast her eyes upon Joseph. Wanton women have three principal weapons that they fight with: prima adultera oculorum tell • sunt, an harlots first engines are her eyes, as here Joseph's Mistress first casteth her eyes upon him: secunda verborum: The second, are her enticing words, as here she impudently saith, come lie with me, Ambrose : The third, is their impudent behavior, and continual soliciting: as here this unshamefast woman did day by day, move and provoke Joseph, Vers. 10: ex Perer.

4. Observ. The occasion of evil to be avoided.

Vers. 10. HE hearkened not unto her, to lie with her, or be in her company. Joseph would avoid all occasions, that might draw him into the least suspicion of evil, Muscul. So the Apostle saith, Abstain from all appearance of evil, 1 Thess. 1.22. He that will not be enticed to adultery, drunkenness, and such like, must shun and avoid the company of such.

5. Observ. The unstable affections of the wicked.

Vers 14. SHee called to the men of the house. This wicked woman's love, was turned into hatred: such was Amnons filthy love, or lust rather, toward Tamar, whom he hated as much after his unclean act, as he doated upon her before, 2 Sam. 13.15. Such are the affections of the wicked, variable, inconstant, inhumane, unsteadfast.

6. Observ. God visiteth his children even in prison.

Vers. 21. THe Lord was with Joseph, and shown him mercy, &c. Though Joseph was closed up in the dark dungeon, yet God was his light and comfort: as it is in the Psalm, Unto the righteous ariseth light in darkness, Psal. 102.4. Visi • at deus & in carcere suos, God doth visit his, even in prison: as Christ saith in the person of his members, I was in prison, and ye did not visit me, Matth. 25. Thus God visited Paul and Silas being fast in the stocks in the inner prison, when at midnight they sung a Psalm unto God, Act. 16.25.

QUEST. I. What the offense was of Pharaohs chief Butler and Baker.

Vers. 1. THe Butler offended, &c. 1. This Butler and Baker that offended, were not the under officers, and therefore they which were set over them were punished, as R. Ephraim Carus thinketh: for it had not been justice to punish one for an others fault: but the same parties, which offended were committed. 2. Neither was this their offense, because Pharaoh found a fly in the cup, and a little stone in the bread, as some Hebrews imagine; it is not like that so wise a Prince would punish so small offenses with death: some think they had attempted the chastity of Pharaohs daughters, but it is most like, that it was some conspiracy or treason against the life of Pharaoh, as we read in the book of Esther, that two Eunuchs conspired against Ahasuerus, Mercer.

QUEST. 2. How the chief Butlers head is said to be lift up.

Vers. 13. WIthin three days shall Pharaoh lift up, or levy thy head, &c. 1. Junius exposition here is too curious; that referreth this to that use and custom of tables made with rouse and ranks of holes, with pegges, against the which were written the names of the officers with their ministry and services: and that this peg is called the head, and the board or table, the base, or seat, to the which the peg should be removed: which signified the restoring of him to this place again. 2. I had rather with Mercerus, understand by lifting up or leavying the head, the numbering of him among the rest: as the phrase is used, Exod. 30.12. When thou liftest the head of the children of Israel, that is, takest the sum of them. 3. But we need not search further, than with Musculus, to take the plain and ordinary sense; who by lifting up or leavying the head, understandeth his advancement, and restoring to his former condition: as the head of Joachim King of Judah is said to be lift up, when he was delivered out of prison, 2. King. 25.27.

QUEST. III. Whether Joseph offended in making request to the Butler to remember him.

Vers. 14. HAve me in remembrance, &c. 1. The Hebrews do reprehend Joseph, for trusting to this means of his deliverance, & say that for this cause he was chastised with two years longer imprisonment: to the same purpose writeth Augustine. serm. 82. de temp. But although Joseph was content to use the means which was offered, yet there is no doubt he relied upon God's providence still, & theerfore Joseph is here reprehended without cause. 2. Neither doth he make sale of his spiritual and prophetical gift, requiring this as a reward and recompense for this good tidings. But by this he showeth the certainty of the Butlers good success and favor with the King, that if he made but mention of him to Pharaoh, he might be delivered: neither doth he ask this as a reward, but taketh this occasion to do himself good: for it is lawful for a man to use all honest means for his liberty, as the Apostle saith, Art thou called being a servant, care not for it, yet if thou canst be free use it rather, 1 Cor. 7.21. Calvin. 3. It may be that Joseph was some what too confident upon this means, as though this were the way that God had appointed for his deliverance; and therefore God would exercise Joseph's patience still; so that Joseph failed not in diffidence and distrust, in betaking himself to the means: but rather herein, that he limiteth God's providence, both for the means, and the time, that even now, and by this means, he hasteth to be delivered, Calvin. Mercer.

QUEST. IIII. How Joseph is said to be stolen away.

Vers. 15. I Was stolen away by theft out of the land of the Hebrews ▪ 1. This theft was not committed by the Ishmaelites, who bought Joseph for their money but by his own brethren: who committed a theft two ways, both because they sold a freeman, not taken in battle, nor brought into bondage, which by Moses Law was punished with death, Exod. 21.16. and in that they did rob their father of his child, Perer. 2. Hebron is not here meant by the land of the Hebrews, as Ramban, because that was the principal place of abode, for Abraham, Isaac, and Jacob: but the land of Canaan is thus called, where the Hebrews dwelt; which Joseph so calleth, rather than Canaan, because he abhorred to be counted of that nation, Mercer.

QUEST. V. How the chief Baker his head is said to be lifted up 〈◊〉 leavied.

Vers. 19. WIthin three days Pharaoh shall take thine head from thee, or levy thine head off from thee, &c. 1. Junius readeth thus▪ Pharaoh numbering thee, shall cause the • no more to be numbered: and he referreth it as before, to the removing or taking away of his pegge (which he taketh for his head) out of his hole or place in the table: but this seemeth to be too curious. 2. Neither with some other, do I think, that the chief Baker was beheaded, for the text saith, he was hanged upon a t • ee, which needed not, if he were first beheaded. 3. Some make the meaning of the phrase to be this, that Pharaoh would take away his life from him: and the Latins say, capite plecti, to lose the head, that is, to be put to death; hence they are called capital crimes, that are punished by the loss of the head, or life, Mercer. 4. The most read, shall take thine head from thee: but he was hanged, not beheaded. 5. Some think he was first beheaded, and then hanged, as the manner is yet in some countries, Osiander. But in that the Butlers head was lift up as well as the Bakers, verse. 20. this phrase doth not show his punishment, for then the effect, verse. 20. should not answer to the prophecy. 6. Some understand it of his hanging, that his head was lift up upon him: as our Savior calleth his hanging upon the cross, his exaltation or lifting up, John. 3.14. Pelican. But this cannot be the meaning, because the same phrase is used both of the Butler, and Baker. 7. This therefore is the sense, that Pharaoh should lift up his head aloft out of prison, and cause his name to be rehearsed, and so his head to be leavied among the rest of his servants, and take cognizance of both their causes, but the one he should hang, and restore the other: So Joseph doth foretell unto them three things: whereof the first, the leavying of the head, and examining their cause, is common to them both: the other two things are peculiar to either: the Butler shall be restored to his office, and minister the cup to the King, verse. 13. the Baker shall be put from his office, and no more reckoned or leavied among the officers, and be hanged: this then is the true reading of the words, Pharaoh shall levy thine head from upon thee: that is, that no more leavying or reckoning be made upon thee: which words may be supplied by the contrary, verse. 13. and the exposition of the praeposition, ghal used there, to thine office, and ( m • ghal) from off expressed here, do insinuate as much: so also the same word meghaleca, from off thee, is used in the end of this verse: and Deut. 8.4. Thy garments 〈◊〉 not wax old (from off thee) : that is, to be no more upon thee, and so to be used by thee.

QUEST. VI. Whether Joseph used any preamble to his interpretation.

Vers. 19. THe birds shall eat thy flesh. 1. It is like that Joseph being to deliver so hard an interpretation of the Bakers dream, did use some preface to excuse himself, as Philo bringeth him in thus speaking, Vtinam tale somnium non vidisses, &c. I would thou hadst either not seen this dream, or not declared it to me: and it is not unlike, but that Joseph used some such preparation as Daniel did when he was to expound Nebuchadnezzar's dream, The dream be to them that hate thee, and the interpretation thereof to thine enemies, Dan. 4.16. 2. This hanging of malefactors upon a tree, seemeth to have been an ancient punishment, and it was counted a most ignominious death: and therefore Saint Paul setteth forth the great humility of Christ, that humbled himself even to the death of the cross, Philip. 2. The Latin translator readeth, he shall hang thee on the cross: which kind of death was used also among the Romans: as Tully saith, Facinus est vincire civem Romanum, scelus verberare, quid dicam in crucem toller • ; It is a great offense to bind a Citizen of Rome, a greater to beat him, the greatest to set him on the Cross, Cicer. Verrem. 7. 3. Such as were hanged to death among the Israelites, by the law were to be taken down and buried the same day, Deut. 21.23. But it seemeth, that this use was not observed among the Gentiles, but their bodies did hang to be meat to the fowls of the air, Perer. which may be noted, as a great judgment of God, when the Lord suffereth his own image in man to be so defaced, and his flesh to be given for meat to the fowls and beasts, whose flesh is appointed to be man's food: as the Lord threatened against Jeroboam and his house, that they which died in the City should be eaten of dogs, they which died in the fields should be devoured of the fowls of heaven, 1 King. 14.11. Muscul.

QUEST. VII. Whether lawful to keep the memory of the birth-day.

Vers. 20. PHaraohs birth-day. 1. This was a very ancient custom to celebrate the birth-days of Kings and Princes; both among the Medes and Persians, as witnesseth Xenophon, lib. 1. as also, such was the use among the Romans, as Gellius maketh mention of an Epistle written by Augustus to Gaius: Celebrasse me sexagesimum & quartum natalem meum ; That he had celebrated the 64. yearly day of his nativity. 2. Yet do we not read of any of the righteous in the Scripture, that kept their birth-day, but rather cursed it as the beginning of sin and sorrow, as Job did, cap. 3. and Ierem. cap. 20. only we read of this Pharaoh, and Herod the tyrant, that kept a memory of their birth-days, Perer. yet it is not unlawful to celebrate the memorial of the nativity days of Kings, and other worthy men and women, so that we take heed of superstition, in giving the honor of such days unto men, as the Church of Rome doth: and that we abuse not such days, to profaneness and wantonness, as the Heathen did: but only thereby take occasion to give God thanks for such worthy instruments, which he in mercy raised up to the Church or Common-wealth. Calvin. Mercer.

1. Doct. 〈…〉

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2. Doct. 〈…〉

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3. Doct. Ministers that sow spiritual things, may reap temporal.

Vers. 14. HAve me in remembrance. Joseph was worthy to have this kindness shown him, that had been an interpreter and messenger of so good tidings: according to the same rule, it is lawful for the Ministers of God, the interpreters of the word, that sow spiritual things to the people, to reap temporal, Muscul.

1. Confut. The interpretation of Scripture must be taken from the spirit of God, 〈…〉

Vers. 8. ARe not interpretations of God? As God by the spirit of God did 〈…〉 dream: so the interpretations of the secrets of God's word proceed from the spirit of God: as our Savior interpreted the Scriptures to the two disciples, and opened their 〈…〉 them, Luk. 24.45. wherefore we are not to depend upon the tradition of the Church▪ opinion of 〈◊〉 , conceit of Pope and Cardinals, for the understanding of the word, but we must 〈…〉 God speaking in the Scriptures, Muscul.

2. Confut. Against the superstitious festival of the virgin Marie.

Vers. 20. PHaraohs birth-day. Perer. taketh occasion hereby to justify the practice of the Church in celebrating the birth-days of three, of our Savior, the virgin Marie, and John Baptist, in Gen. c. 40. numer. 11.

Contra. 1. The Nativitie of our Savior is worthily celebrated: because in himself he was the rarest birth that ever came into the world, being without sin; and in respect of us, the most beneficial, by whom our redemption and everlasting salvation was purchased. 2. The nativity of John Baptist is solemnized, as a matter indifferent, by the Church, not to the honor of John, but to the praise of Christ, whose forerunner he was: and we find mention made in Scripture, of his strange and extraordinary birth. 3. But the Nativitie of the virgin Marie is a superstitious solemnity, because they consecrate it to the honor of the virgin: it is blasphemous, in that they hold her to have been without sin, which prerogative is only peculiar to our blessed Savior: it is also vain, false, and frivolous, because there is no mention made of it in Scripture.

1. Observ. Of the slippery state of Courtiers.

Vers. 2. PHaraoh was angry against his two officers, &c. These two were principal officers in Pharaohs court; yet suddenly cast out of their Princes favor: wherein we see the slippery state and condition of Courtiers, who are today in favor, tomorrow in disgrace, as Haman was with Akassuerus, Muscul. Little do men consider, that ambitiously desire to be great in Court, how soon their fair weather may be overcast with clouds.

2. Observ. Compassion toward the afflicted.

Vers. 7. WHerefore look ye so sadly today? Joseph's humanity appeareth, that first offereth himself to these men in misery, to comfort and cheare them up: as our Savior asked the two disciples walking by the way, why they were so sad, Luk. 24.17. and to Mar •• Magdalene he said, why weepest thou? John 20.15. such ready compassion should we show to them that are in heaviness, Marlorat.

3. Observ. No man to presume beyond his strength and gifts.

Vers. 8. TEll me them now, &c. Daniel having received a greater gift of interpretation, was able both to tell the King what he had dreamed, which was gone from him, and the interpretation of it, Dan. 28. Joseph presumeth not beyond his gift, but first desireth these dreams to be rehearsed unto him▪ whereby we learn, that every man consider his strength and gift from God, and put not himself forward beyond that, Calvin. this is that which the Apostle saith, that every man understandeth according to sobriety, as God hath dealt the measure of faith, Rom 12.3.

4. Observ. Carnal men hear the word for worldly profit.

Vers. 16. WHen the chief Baker saw that the interpretation was good, &c. He desired an interpretation of his dream, not because he had a mind to be instructed thereby, but for that he expected some good also: So many men make semblance of some love toward the preaching of the word, not of any conscience, but only seeking thereby their pleasure and prosperity: which missing of, then they depart heavy and fact, as the rich young man did go from Christ, Mark. 10. Calvin.

5. Observ. Ministers must not be afraid to denounce God's Judgments.

Vers. 19. WIthin three days shall Pharaoh take thine head. Joseph showeth himself a faithful messenger, that would not conceal the interpretation from the Baker, though he knew it should not be welcome: so it is the duty of faithful Ministers, not to fear to denounce the judgments of God to his people, though they have shall thanks for their labor, Calvin. 〈◊〉 the Prophet, Mich •• ah did frankly and freely deliver his message to wicked Ahab, 1 King. 22.

6. Observ. Courtiers all for themselves.

Vers. 23. THe chief Butler did all remember Joseph. Here we have a right pattern of a temporizing Courtier, who partly for fear to move the King, partly being addicted to his profit, to serve his own turn, would make no mention of Joseph, Muscul. The like mind was at the first in Esther, who fearing the Kings displeasure, refused to make suit for her people, but Mordrehai roused her up from that court-like sleep, and awaked her, Esther 4.

QUEST. I. How long Joseph was in prison, and where we must begin the computation of these two years.

Vers. 1. AFter two years Pharaoh dreamed, &c. 1. I neither think with Ios • phus and Mercerus that these two years must be accounted from the beginning of Joseph's imprisonment, and that he was but two years in the whole in prison: for the beginning of this chapter best agreeth with the end of the former, where mention is made of the Butlers restitution to his place: so then two years after that Pharaoh dreamed, Iun. 2. Yet do I not think, that these officers were an whole year in prison, as some conjecture, and that Joseph and they were imprisoned much about one time: for the keeper of the prison, would not at the first give Joseph charge of such prisoners, till he had experience of his fidelity: I rather think, that Joseph was in prison some time before, and that he was there a whole year before the chief Butlers deliverance, and two year more after, three in all.

QUEST. II. Why Pharaoh dreamed, and where.

Vers. 1. PHaraoh dreamed, &c. 1. The Hebrews note, that it is not here added, Pharaoh King of Egypt, till afterward, when Joseph was advanced, by whose prudence and wisdom he so governed, that then he was worthy the name of a King, and not before: but this is somewhat curious. 2. This dream is shown to Pharaoh, because it belongeth to the office and duty of a king to provide for his people. 3. This river was not a stream issuing out of Nile, as Iun. But Nile it self, which is usually called by the name of the river, Exod. 2.3. and because Nile doth water the plain of Egypt, where they have no rain, and so maketh it fruitful, it serveth fitly to decipher the seven years of plenty, Mercer.

QUEST. III. The difference between the dreams of Pharaoh and Nebuchadnezzar.

Vers. 8. PHaraoh told them his dreams, but none could interpret, &c. 1. Nebuchadnexzars dream which he dreamed, Dan. 2. was unlike to this of Pharaoh : for he had forgotten his dream, not as some think, because he slept with full stomach, but God so disposing: but Pharaoh very well remembereth his dream: there Nebuchadnezzar commanded to slay the wise men, but Pharaoh of a more gentle nature spareth them. 2. Neither did any of them attempt to give an interpretation of Pharaohs dream, as that he should beget seven daughters, and bury seven sons: or that he should subdue seven Kingdoms, and seven other should rebel: as some of the Hebrews conjecture: but they were all mute, and could say nothing: God had blinded them: for otherwise it had been an easy matter, by the full ears to understand plenty, Mercer. 3. It seemeth that Pharaoh was no proper name, but common to the Kings, as Caesar is to the Emperors: for the Butler useth it in the third person, verse. 10. as if we should s • y, the Kings majesty, Iun. and it had been an uncivil thing to call the King by his proper name, Mercer.

QUEST. IIII. Whether Pharaoh in his dream had an interpretation of it.

Vers. 15. I Have heard say of thee, that when thou hearest a dream, &c. 1. Josephus further addeth, that Pharaoh did gently entreat Joseph, took him by the hand, and bade him not to be afraid, but truly declare unto him his dream, whatsoever it signified, good or evil. 2. This is likely and probable▪ but that other conceit of Josephus hath no probability, that Pharaoh together with his dream had the interpretation thereof shown him in his sleep: for it is like, that Pharaoh then would have spoken of it to Joseph. 3. Pharaoh seemeth to have none other opinion of Joseph, but as of a cunning soothsaier and conjecturer of dreams: and such was the opinion received of Joseph afterward, as Trogus Pompejus, whom Justin allegeth, writeh of him, that he did learn in Egypt art-magike, and other points of their learning: therefore Joseph of purpose maketh mention of God, who without any art or skill in Joseph, should by his mouth give the interpretation of the dream. 4. And whereas he saith, God shall answer for the wealth of Pharaoh, Joseph thus saith, not as knowing the dream already by revelation from God, as Pererius thinketh: but he ignorant as yet of the dream doth not prophesy, but wish prosperity to Pharaoh, and so insinuateth himself by this dutiful comprecation, Mercer. Iun. Muscul.

QUEST. V. Of the thrice repeating of these dreams, and the reason thereof.

Vers. 20. ANd when they had eaten them up, &c. 1. This is reported some what diversely by Pharaoh than it was before expressed: not to this end, as some Hebrews imagine, that Pharaoh would try by these means Joseph's cunning, whether he could rehearse the dream aright: But whereas these dreams are thrice repeated, by Moses, Pharaoh, Joseph, the same words are not everywhere kept, but the sense: as we see the like, Gen. 24. where Abraham's servant some what diversely in words reporteth the history of Rebeckahs coming forth and behavior towards him. 2. But some Hebrews are yet more absurd, that whereas these dreams, of seven kine, and seven ears, betokening 14. years, seven of plenty, and seven of famine, are thrice repeated in this chapter, they make thrice 14. years: whereas these dreams though often rehearsed, are but one prophecy and tend to the same end, Mercer.

QUEST. VI. Why Pharaohs dreams were doubled.

Vers. 25. PHaraohs dreams are one. 1. They are one in signification, but divers in respect of the vision, Iun. 2. The Hebrews think, that Joseph by this speech would excuse the Egyptjan soothsayers, why they could not expound the dreams, because it was hard to find out the interpretation, seeing these dreams being divers did portend but one thing: and beside, they take these to be natural dreams, whereas Joseph showeth they were of God. But Joseph doth not insinuate himself into the love and affection of these Magicians, whom he knew to be professors of Idolatry and superstition, but doth faithfully discharge this duty committed unto him. 3. Now although the dreams had one meaning, yet they were doubled, not for any such cause as Lyranus & Tostatus imagine, to show the two causes of fertility, good seed signified by the ears, and good tillage by the oxen: but Joseph himself rendereth two reasons thereof, verse. 33. the certainty of this thing, and the speedy accomplishment thereof.

QUEST. VII. Joseph, not Pharaoh, the Prophet.

Vers. 25. GOd hath shown Pharaoh what he is about to do. 1. Though these visions were shown to Pharaoh, yet because he understood them not, Joseph is rather to be counted a prophet, that interpreted them, than Pharaoh that understood them not: for it is one thing to have a representation of things objected to the fantasy, another to have the mind lightened to understand them. 2. And whereas God is said to do this, it was not an ordinary plenty, or famine, procured by natural means, but extraordinary sent of God: although I deny not, but that there might be a concurrence of some natural means: for Nile overflowing, if it be moderate, causeth plenty in Egypt; if it be s •• nt, bringeth sterilitie and barrenness. Pliny showeth, that the full increasing of Nile is sixteen cubits high: in duodecem cubitis famem sentit, &c. if it overflow under 12. cubits, famine followeth, and in 13. cubits there is scarcity: 14. cubita hilaritatem afferunt, 15. securitatem, 16. delicias. 14. cubits in the overflowing bring cheerfulness, 15. security, 16. plenty: he further showeth, that the greatest increase was of 18. cubits under Claudius, the smallest of five cubits in the Pharsalean war: lib. 5. c. 9. It might be that Nile in the seven plentiful years overflowed 16. cubits or above, and so made the ground fruitful; and in the seven dear years exceeded not 12. cubits, or was much under, and so caused dryness and barrenness: ex Perer.

QUEST. VIII. Joseph's wisdom in counseling to have a chief officer appointed for corn.

Vers. 33. LEt Pharaoh provide for a man of understanding, &c. 1. Joseph doth not only foretell the calamity to come, but provideth a remedy for it; so could not the vain Astrologers, and Apolloes oracles, if sometime they guessed at things to come, they could not tell how to help it, Mercer. 2. Joseph doth not give this counsel ambitiously, as seeking his own honor, as the Hebrews think, for as yet he was ignorant of his advancement: but God directed him by his spirit, to give this advice, that it might be a way to his exaltation. 3. This office here invented by Joseph, to have a care to provide food for the people, grew afterwards to be very honorable: and from the Egyptians, it is like the Romans took this invention: the first officer among them, who was called praefectus annonae, the chief steward for provision, was L. Minutius, what time there was such a famine in Rome, that many people cast themselves with their heads covered into Tyberis: Pompey the great, after many honorable triumphs was chosen to this office; who having made great provision in Africa, being ready to take ship, staid not, though a great tempest arose, thus saying, navigandi necessitas est, vivendi non est necessitas : There is great necessity to sails, (for the City was at that time in great want) but there is no necessity to live: ex Perer.

QUEST. IX. Why Joseph advised to have the fifth part taken.

Vers. 34. TAke up the fifth part of the land, &c. 1. He meaneth the fifth part of the fruits of the land, which was done at the Kings charge: for it is not like that he took away the fifth part from the owners, though afterward it was made a law, but it was bought with the Kings money, Mercer. Iun. 2. Ra • i following Oukelos, readeth, let them defend the land of Egypt against the famine, by setting the people a work to gather the corn: because the word is so taken, Exod. 13.18. where it is said the Israelites came up armed, girt under the fifth rib: but this reading is improper; and that the fifth part is understood, appeareth by the law of the fifth part reserved to Pharaoh, Gen. 47.24. 3. The fifth part was thought sufficient, for it is like beside that other rich men, following the Kings president, laid up some what in store also, and in the year of famine somewhat might grow, though not much, and they made greater spare in the time of scarcity, Perer. Mercer. 4. Joseph's prudence appeareth, in preserving the corn so long for seven years: which was not done by using sand and quicksilver, as Ramban supposeth: but as Philo well conjectureth, by laying up the corn in the straw: for by this means it would keep long sweet, and the poor might be employed in threshing of it out, as also they had straw for their cattle, Perer. ex Philon.

QUEST. X. Of the ring, fine linen. and other ensigns of Joseph's honor.

Vers. 42. PHaraoh took off his ring, &c. 1. Pliny is here in an error, that the use of rings came not up before the Trojane war, whereas Joseph was honored of Pharaoh with a ring, who was six hundred year before the ruin of Troy. Likewise the same author saith, that the Egyptians used no rings to seal with, lib. 33. c. 1. Whereas it is most like, that Pharaoh gave this ring to Joseph for that use: as Ahasuerus gave Haman his ring to seal letters in the Kings name, Esther 3.9. 2. It is like that Joseph went apart, till Pharaoh had consulted with his Nobles, who all by their silence gave consent, that Joseph was the fittest man. 3. These then were the ensigns of Joseph's honor: the King giveth him a ring, then he is arrayed with fine linen, or white silk, whereof there was great store in Egypt, which was made of certain cotten or bombasine that came of the Gosipon tree, called Xilinon, Iun. Perer. The third sign of honor was a golden chain, which was in great request afterward among the Romans: the fourth was Joseph's riding in the second chariot, appointed for him, that was the Viceroy next in authority to the King. Ahasuerus caused Mordechai in token of honor & of the Kings favor, to ride upon his horse, Esther 6. And in the same place Mordechai is adorned with the like ornaments, as with royal apparel, and a princely diadem, and proclamation to be made before him, as was here before Joseph. So King Balthazar promiseth the like reward to him that could interpret the writing, that he should be clothed with purple, and should have a chain of gold about his neck, and be the third ruler in the kingdom, Dan. 5.7.

QUEST. X. The great authority committed to Joseph.

Vers. 44. I Am Pharaoh, &c. 1. This is not an oath, as some think, that Pharaoh sweareth by his honor: but he only reserveth unto himself the Kingly name and majesty, as before, verse. 40. only in this throne will I be above thee. 2. In that he saith, none shall lift up his hand without thee, it is to be understood, not of private, but of the public affairs of the kingdom, Mercer. 3. The Hebrews here note, that as Joseph before humbled himself and said, without me shall God make answer to Pharaoh, so now he is exalted: and Pharaoh saith, without thee shall no man lift up his hand, &c.

QUEST. XI. Of the change of Joseph's name, and the signification of it.

Vers. 45. PHaraoh called Joseph's name, Zaphnath-paaneah, &c. 1. These are neither Hebrew words, as Ramban thinketh: for although the first may be derived from tsaphan, which signifieth to hide, yet the original of the other in the Hebrew tongue cannot be found, Mercer. Jerome thinketh it signifieth, Savior of the world, in the Egyptian tongue, whom Eugubinus followeth: but it is most like that it signifieth the revealer of secrets, as Josephus Oukelos, the Septuag. Some think he was a Prince rather, as the Chaldee translateth, than Priest of On: because the priests of all other were most superstitious, Iun. This On was not the City (No) mentioned Ezech. 30.16. which is Alexandria, but rather Heliopolis, as Jerome : the chief City of the regiment of Heliopolis, Ptolemy calleth Onium. 4. Asenath cannot be the daughter of Dinah Jacob's daughter, as the Hebrews dream, being an Egyptian woman: Joseph marrieth the daughter of an Idolater, because he could not take a wife of his fathers kindred, being in a strange country: so also did Jacob marry Laban's daughter that was an Idolater, and Moses a Madianitish woman, whom afterward they converted to the true worship of God, as Joseph did his wife: and this might well be a type and figure of the calling of the Idolatrous Gentiles, Mercer.

QUEST. XII. Potiphar's, Whether two of that name.

THe daughter of Potipherah. 1. We refuse here the opinion of Jerome, that thinketh this Potiphar to have been the same whom Joseph before served: and we hold that to be one of the fables of the Hebrews, that this Potiphar, Joseph's master, having a purpose to use Joseph to incontinency, was stricken of God with dryness and withering in his secret parts, and afterward became a Priest. 2. I rather prefer Augustine's judgment, who upon these reasons rather thinketh, that this was a divers Potiphar from the other: 1. Because it had been much for Joseph's honor, that his master, whose servant he was, did now bestow upon him his daughter, and therefore Moses would not have concealed it. 2. The other Potiphar is the Captain of Pharaohs soldiers, this Priest of On, two offices much unlike. 3. This On or Heliopolis, was about twenty miles distant from Memphis the Kings City, but the other Potiphar was a continual officer in Pharaohs house: thus Augustine qu. 136. in Gen. 3. Chrysostom thinketh, that they were two divers men, but of one name, hom. 63. in Gen. But it is evident, that their names also differ: for the first is called Potiphar, the second with the letter ain, in the end Potipherang ; besides, it is not like that Joseph would marry the daughter of that adulteress and wanton woman, whose evil manners he had experience of, Mercer. Muscul.

QUEST. XIII. To what end mention was made of Joseph's are.

Vers. 46. IOseph was thirty years old, &c. Mention is made of the age of Joseph for divers reasons. 1. By this it may be gathered how long Joseph was a servant in Egypt, from 17. to 30. years, the space of 13. years, whereof 3. he spent in prison, the rest in service, Mercer. 2. But Joseph for his thirteen years service, was recompensed with 80. years of liberty, prosperity and honor, for he lived till he was 110. years old: which may also be a figure of the everlasting reward of the Saints, which they shall receive for their short and momentary afflictions here. Perer. 3. This observing of Joseph's age helpeth towards the Chronology of Jacob and Joseph's age; for hence it is gathered, that Joseph nine years after, when the seven plentiful years were past, and two of famine, was thirty nine years old, and Jacob at that time, an hundred and thirty years old: then it will follow that Joseph was begotten in the 91. year of Jacob's age, fourteen years after his coming into Mesopotamia: for Joseph was borne in the end of the second seventh year of Jacob's service: so that Jacob was 77. years old when he went first into Mesopotamia▪ Perer. 4. Joseph's age is expressed, that it might appear what wonderful graces he had received of God at those years: of chastity, of patience, of piety, of wisdom, of knowledge, of secrets, of policy, and government. It is said that Julius Caesar, beholding the picture of Alexander in Hercules temple at Gades, lamented that he had done no worthy exploit at those years, wherein Alexander had conquered the whole world. But Joseph here at the same age of thirty, had shown more true wisdom and virtue, than either of them both, Perer. 5. Likewise by this president of Joseph, made a governor at thirty, we see that at this age a man is fit for public employment: David at that age began to reign, Ezekiel then prophesied, Ezech. 1.1. Christ began to preach, and John Baptist, Mercer. 6. Lastly, Joseph's age is expressed, to show how mightily the Lord wrought with him, that the grave counselors and Elders of Egypt were content to give place to his youth, and be advised and ruled by him, Calvin.

QUEST. XIIII. What food Joseph laid up, where and how.

Vers. 48. LAid up food in the Cities. 1. It is not like that Joseph gathered of all other fruits and provision, as Ramban thinketh, but only of corn: for other food could not have been so well kept: and the next verse showeth that food ( ochell, ) was gathered, namely, ( bar, ) wheat, Mercer. 2. Joseph's wisdom appeareth, that provideth barns for every City, that they should not need to travail far for food, but have it provided at home. 3. Where it is said till he left numbering : it is like that Joseph observed order, in laying up of the corn, and kept a talie of it: he numbered it, not of curiosity as David numbered the multitudes of his people, but in a provident forecast, to see what quantity would suffice for every place, Muscul.

QUEST. XV. Whether indeed Joseph had forgotten his fathers houses, as it seemeth by the name of Manasseh formed of the word Nashah, to forget.

Vers. 51. GOd hath made me forget all my labor and my fathers house: 1. I do not think with Calvin, that this is to be imputed to Joseph as a fault, that would commit to oblivion his fathers house being entangled with this great honor and prosperity: for how could he forget his father, or fathers house, unless he should together abandon his faith and religion, and forget God's covenant made to his father and his seed? 2. Neither doth it help the matter to say with some, that he did not forget his father, but his brethren, who are understood by his fathers house. 3. Nor yet is this spoken by way of comparison, that in respect of this great honor, his fathers house, his kindred, and education was nothing: as Mercer. 4. But the words do expound themselves: he speaketh of the labor, and affliction, and great indignity which he received at his brethren's hand, in his fathers house, the remembrance and grief whereof, his great preferment and honor in Egypt allayed and mitigated, Iun. 5 But whereas it will be demanded, if Joseph had not forgotten his father, how came it to pass, that he remembered him not all this while, nor sent unto him, seeing Memphis the kings City, was not above 40. mile distant from Hebron, where Jacob dwelt: It may be answered, that whether by reason of Joseph's long affliction before, in which time he might think his father to be dead, or in respect of his most busy and troublesome employment in the 7. years of plenty, or because he would yet conceal his kindred, he might forbear to inquire after them, it was the special work of God's providence so disposing, that his brethren should first seek unto him, and bow before him, that his dreams might take effect, Mercer.

Augustine further thinketh, that God so disposed, that Joseph all this while sent not to Jacob being not above 300. mile from him, that Jacob by this means might be exercised with sorrow: Voluit Deus isto mode parva peccata Jacob in hoc seculo igne tribulationis consumere: God would by this means with the fire of tribulation purge Jacob's sins in this world: ser. 82. de tempor. But Augustine is deceived in the distance of Mephis from Hebron, which was rather 50. than 300. miles: for the Patriarchs could not carry their corn so far upon their beasts.

Thom. Anglicus and Pererius think that Joseph had a revelation, how his brethren should come down to Egypt to buy corn: But if this were so, it is not like, that Moses would have omitted it.

Theodoret thinketh that God so disposed, that Jacob knew not of Joseph's being in Egypt, lest he might have redeemed him from thence, and so the occasion of the Israelites going down into Egypt should have been prevented: this opinion and the first I prefer before the rest.

QUEST. XVI. When Egypt began to be affamished, and what other countries beside.

Vers. 55. AT the length all the land of Egypt was affamished, &c. 1. For the first two years of famine, the dearth was not felt in Egypt, because private men might have laid up in store at home for themselves: therefore the Latin text is here very corrupt, that in the former verse, where the true reading is, in all the land of Egypt was bread, readeth, in all the land of Egypt was famine. 2. Where the famine is said to be in all lands, we must not understand all the countries in the world, but these countries next adjoining which came thither for corn, verse. 57. and so the Hebrews especially apply it to be spoken of the countries, Phenice, Palestine, Arabia, which do border upon Egypt. 3. Some Hebrews affirm, that Joseph before he would sell the Egyptians corn, moved to have them circumcised, and that there was much altercation about it: It is like that he circumcised his own two sons, and instructed the Egyptians in the true worship of God; but that he urged them generally to circumcision, being not of the seed of Abraham, to whom that ceremony appertained, is not like, Mercer. 4. Joseph is said, v. 56. to break to the Egyptians, that is, to sell them food: for so the word shabar signifieth: either because it breaketh famine, or because it is broken and ground to make bread of: or rather because they made their bread in thin cakes, and so used to break, not to cut it, Mercer.

1. Doct. God only the disposer and foreteller of things to come.

Vers. 25. GOd hath shown Pharaoh, what he is about to do. God therefore is not an idle behold: or foreteller of things to come, but a doer and disposer of them: which overthroweth the opinion of the heathen, that ascribe the actions of men, some to fatal necessity, as the Stoics, some to fortune or chance, as the Epicures: but the Scripture telleth us, that whatsoever pleaseth God, be doth in heaven and earth, Psal. 135.6. Further, we see that only God, that worketh in the world, can foretell the things that are done in the world, as the Prophet joineth them both together: Shew the things that are to come hereafter, &c. do good or evil, &c. 41.21. therefore neither spirits nor any other creatures, that are not able to dispose things done in the world, have the foresight or knowledge of things to come.

2. Doct. Repetitions of the same thing in Scripture not vain.

Vers. 32. THe dream was doubled, because the thing is established with God, &c. Hence then it is evident, that repetitions in the Scripture, are not vain tautologies and superfluous batt • logies, but that they are set down for more certainty; for which cause this dream was doubled to Pharaoh, Mercer. like as Saint Paul saith, Philip. 3.1. It grieveth me not to write the same things unto you, and for you it is a sure thing.

3. Doct. The holy Ghost proved to be God.

Vers. 38. CAn we find such a man as this, in whom the spirit of God is? Augustine noteth this to be the third place in Genesis, where mention is made of the spirit of God: the first is, Gen. 1, 2. The spirit of God moved upon the waters: the second, Genes. 6.3. My spirit shall not always strive with man, the third in this place, quaest. 134. in Gen.

4. Doct. The mutability and change of time.

Vers. 54. THen began the seven years of famine to come, &c. After the years of plenty follow the years of famine: so after peace cometh war, after health sickness; nothing is permanent or of long continuance here, Muscul. as the wise man saith, There is a time for every purpose under heaven, &c. a time to weep, a time to laugh, a time to mourn, a time to dance, Eccles. 3.14.

5. Doct. Of the lawfulness of rich apparel and other ornaments in men of honorable place and calling.

Vers. 42. PHaraoh took off his ring. Joseph cometh forth adorned with these complements of honor, a ring, gold chain, fine linen, riding in the second chariot. So that such ornaments are not to be condemned in men of honorable place and condition, if these two rules be observed: that neither such things be ambitiously sought and desired: as here this great honor was offered to Joseph by Pharaoh, of him not begged: and that they be not used to ostentation and vain glory. And for the lawfulness of rich apparel, and ornaments of gold in men of high place, to show their authority, and the more to keep the people in fear and obedience, the testimony of our Savior may suffice, Mat. 62.9. Solomon in all his glory was not arrayed like one of these.

1. Confut. Against superstitious shaving

Vers. 14. ANd he shaved him, &c. Joseph was shaved, not only to cleanse himself from the filthiness and smell of the prison, but because it was not the fashion of that country to come • before the king, with long and disordered hair, Mercer. This was a civil use of shaving: they placed no religion in it, as the Popelings of Rome do.

2. Confut. The vulgar Latin not wholly Jerome's translation.

Vers. 43. THey cried before him, Abrech. This Jerome taketh to signify a tender or young father of Abh, father, and rech, tender, delicate, tradition in Gen. yet the Latin translation under Jerome's name, readeth otherwise: They cried before him, that all should bow their knees: whence it is evident, that the vulgar Latin was not wholly of Jerome's doing: beside it is very corrupt in divers places, as verse. 54. for in all the land of Egypt was bread, the Latin hath in all the land of Egypt was famine.

3. Confut. Against the popish prohibition of the marriage of Ministers.

Vers. 50. HE gave him to wife Asenah, daughter of Potipherah, prince or priest of On. The word cohen signifieth both a priest and a prince: the Chaldee readeth, prince, others the priest. H.S. But because the priests were in great authority in Egypt, and as from the Philosophers they chose Priests, so out of the priests they made princes, Mercer. I think he was both priest and prince, that is, the chief and principal priest. This showeth that among the Egyptians, their priests were married and had children: so also was it lawful in the old testament for the priests, and in the new for the Apostles to be married: and never forbidden in the Church of God, till Antichrist began to set in his foot, and his adherents, to teach the doctrine of devils, &c. forbidding to marry, and commanding to abstain from meats, as the Apostle saith, 1 Tim. 4.1, 3.

4. Confut. Against the superstitious restrain of marriage among Hebrews and Romanists.

Vers. 50. NOw unto Joseph were borne two sons, before the years of famine came. The Hebrews note from hence, that all the time of famine Joseph abstained from the company of his wife, because his children were borne before the famine came: and that it is unlawful for the man and wife to come together in the time of famine, or any other common calamity: as they would gather out of Joel 2.16. Let the Bride-groome go forth of his chamber, and the Bride out of her bride-chamber, &c. Contra. 1. It followeth not because Joseph had no children borne in the time of the famine, that therefore he came not to his wife all that time: as though it is to be imagined, that the Patriarchs, when they had no children borne, abstained from their wives. 2. True it is, that the man and wife, according to the counsel of the Apostle, should sometime sequester themselves for fasting and prayer: but it must be only for a time and with consent, lest Satan tempt them for their incontinency, 1 Cor. 7.5. they must not then defraud one another for many months, or many years. Not much unlike to this Jewish conceit, is the Popish restraint of marriage in the time of Lent, for the holiness of the time, as they imagine, as though marriage were a pollution, either of time, place, or person.

1. Moral. To cleanse ourselves when we come before God.

Vers. 14. HE changed his raiment, and came to Pharaoh. As Joseph changed his outward raiment, and put off his filthy clothes when he came into the Kings presence; so ought we to cleanse our hearts and sanctify our souls when we appear before the Lord, Muscul. as the Preachet saith, Take heed to thy foot when thou enterest into the house of God, Eccles. 4.17.

2. Moral. Not to glory in our gifts, but to refer all to the praise of God.

Vers. 16. WIthout me God shall answer. Joseph doth extenuate his own gifts, detracteth from himself, and giveth the glory to God: so we should not rejoice in anything that is in us, but acknowledge every good gift to be from God; for (as the Apostle saith) Neither he that planteth, nor he that watereth is anything, but God that giveth increase, 1 Cor. 3.7.

3. Moral. God's special care in providing for his Church.

Vers. 16. GOd shall answer for the wealth of Pharaoh. Though God had great mercy upon Pharaoh and all Egypt, in forewarning them of the great famine to come, that they might aforehand make provision for it: yet God's special care and providence watched over his Church in Jacob's house, that they might be preserved, as Joseph himself acknowledgeth, God sent me before you to preserve your posterity in this land, Gen. 45.7.

4. Moral. Wisdom not to be despised though clothed in rags.

Vers. 15. I Have heard say of thee thou canst interpret, &c. Though the Butler before making mention of Joseph, for fear rather than of love, lest by others it might have been made known to Pharaoh, how Joseph had expounded his dream in prison, did in terms disgrace him, saying he was a young man, a child in a manner, an Hebrew, who were an abomination to the Egyptians, and a servant or bondslave, verse. 12. yet Pharaoh disdaineth not to take counsel of him: we should not then despise wisdom though clothed with rags, not contemn the graces of God's spirit in poor and base men to the world, Mercer. Muscul. Thus saith the Prophet, There was found a poor and wise man, and he delivered the City by his wisdom, Eccles. 9.15.

5. Moral. Famine is insatiable.

Vers. 10. THe lean kine did eat up the seven fat kine, &c. and it could not be known that they had eaten them. When God sendeth the judgment of famine, there is not only an outward want, but there is also a greedy appetite within, that cannot be satisfied, and that which is eaten is not seen in the body: as these seven lean kine were never the fuller nor fatter, though they had swallowed up the seven fat and well liking kine: so the Prophet saith, He shall snatch at the right hand and be hungry, and eat at the left hand and not be satisfied, Isaiah 9.20. This judgment God sendeth upon men for abusing of plenty: and he which eateth and drinketh of wantonness more than sufficeth, is justly punished with a greedy and doggish appetite, that never can have enough.

6. Moral. Men of gifts must be called to public office.

Vers. 38. CAn we find such a man as this, in whom is the spirit of God? Pharaoh thinketh Joseph a fit man for government, because he was endued with the graces of the Spirit: So none should be called to place of rule and oversight in Church or Common-wealth, but such as are thereunto fitted and furnished with convenient and sufficient gifts: as Numb. 11.17. those Elders which were chosen to bear part of the burden with Moses, received also part of his spirit.

7. Moral. The Kings office to provide for the want of his people.

Vers. 55. THe people cried to Pharaoh, and he said, go to Joseph. Although the people knew that the King had deputed Joseph the chief officer for corn, yet they make their complaint to the King. It then belongeth to the King to provide for the necessities of the people, and to see that his officers do their duty: so the woman in time of famine cried to the King, Help my Lord, O King, 1 King. 6.27.

QUEST. I. How they are said one to gaze on another.

Vers. 1. WHy gaze ye? 1. Not as though they set a good face upon the matter, and would not be known to want, because of the Canaanites among them. 2. Neither doth this phrase show any contention or strife among them: as straining courtesy, who should seek out first. 3. Nor yet did they one gaze and stare upon another, musing to see how they were altered and changed with famine. 4. But the simple meaning is, that they stood as men amazed, not knowing what to do: to the same purpose the Septuagint translate, why are ye idle? &c. Mercer.

QUEST. II. How the Patriarchs descend into Egypt.

Vers. 2. GEt ye down. 1. The Hebrews note is curious, who out of the word redu, go down, the letters whereof, make 210. do gather the time of the abode of the Israelites in Egypt. 2. It is not like that they went down into Egypt of purpose to seek out Joseph whom they had thither sold, as repenting of their fact. 3. But God so directed Jacob, that he sendeth them thither, that Joseph's dreams might take due effect: for now they all humbling themselves to Joseph for food, do revereverence to his sheaf, as Joseph formerly had dreamed, Mercer.

QUEST. III. How Joseph could know his brethren, and not be known of them.

Vers. 7. WHen Joseph saw his brethren, he knew them, &c. 1. He knew them at the very first sight of them, not as the Hebrews imagine, because all strangers, that came for corn, gave up their names before they came into the city, who they were, and from whence they came. 2. Neither needed Joseph of purpose disguise himself in his habit as some of them again think, not to be discerned of his brethren: for they pressed upon him unawares among others, that came for corn. 3. Therefore it was an easy matter for Joseph to know his brethren, because they were at man's estate when they sold him, Mercer and Joseph might take specially view of them, when they did so afflict him: as men beset of thieves take special notice of them, Muscul. and by one, Joseph might know another, whereas if he had seen them asunder, it had not been so easy; their speech also was the same, nothing altered, P •• er. 4. But Joseph was not known of them: he was altered in stature, countenance, and voice, being but a child of 17. years when they sold him: his imprisonment and afflictions might much alter him. Likewise his princely state and pomp took away all suspicion and surmise from his brethren, that he was Joseph: as also he spake not unto them in hebrew, but by an interpreter.

QUEST. IV. Wherefore Joseph speaketh roughly at the first to his brethren.

Vers. 7. HE spake to them roughly. Joseph thus dealeth with his brethren for divers reasons. 1. That by this means they might be brought to the knowledge of their sin committed against him: for men by afflictions learn to know themselves: as these also did, verse. 21. Mercer. 2. The more roughly they were handled at the first, the more acceptable was the favor shown afterward, and the benefit appeared so much the greater, Augustine. qu. 46. in Genes. 3. By this means Joseph came to the knowledge of his fathers state and Benjamins, for he might fear, seeing only Benjamin wanting, lest they had of malice against Joseph, wrought some evil against him, being his only brother by his mother. Chrysost. hom. 64. and Calvin.

QUEST. V. What Joseph meaneth by the weakness of the land.

Vers. 9 YE are spies, and are come to see the weakness of the land. 1. By the weakness of the land, we neither understand with some, the idleness and slothfulness of the people: although the Egyptians, by reason of the overflowing of Nile which made the grounds fruitful, were much given to sloth. 2. Nor yet with Ibn Ezra do we expound, the nakedness, to be the secrets of the land, because▪ the naked parts are secret. 3. Nor with the Septuagint, vestigia, the ways or passages into the country. 4. But the weak places, were the unwalled and undefenced towns, as the Latin, which Mercerus alloweth, readeth, immunita loca, places without defense. And that this specially belongeth to sp • e • , Moses showeth, who giveth this charge to those which were set to spy out the land of Canaan: Consider the land, what it is, and the people that dwell therein, whether they be strong or weak, many or few, whether the land be good or bad, whether they dwell in tents or walled towns, Numbers 13.19, 20.

QUEST. VI. Why they allege that they were all one man's sons.

Vers. 11. WE are all one man's sons, &c. 1. It is not like, as the Hebrews conjecture, that these ten brethren did disperse themselves, at their entering into Egypt, and every man took a sundry way to seek Joseph, and that they confessed so much unto him, whereupon he took occasion to say they were spies: for concerning Joseph, they supposed that he was dead, verse 13. But Joseph doth thus charge them rather, because they came in that company as conspirators: and therefore they go about to excuse the matter, for their coming so together. 2. Wherefore their meaning is this, 1. That the cause of their so coming in one company was, for that they were brethren, and so much the more unlike to be spies because they came together, whereas spies use to disperse themselves, Mercer. 2. And seeing they are brethren, it is like that their father would have employed his servants rather than sons in such a business, Muscul. 3. And seeing it was a capital crime and danger to be a spy, it is unlike that one man would hazard all his children at once, Iun.

QUEST. VII. Whether Joseph made a lie, and so offended, in charging his brethren to be spies.

BUt now whereas Joseph against his own knowledge chargeth his brethren to be spies, seeing they came for corn, how was not this a fault in Joseph, so to dissemble? 1. I neither will yield this to have been an infirmity in Joseph with Calvin. 2. Neither with some, excuse this fact, and say it was, iocosum mendacium, a pleasant lie, or in sport. 3. Much less was it a purposed lie, as though Joseph should swear to it, by the life of Pharaoh: for by that oath he affirmeth not that they are spies, but bindeth them to bring their brother Benjamin. 4. Wherefore I think rather that Joseph used here no lie at all. 1. But not in that sense, as R Solomon taketh it, as though Joseph had called them spies one way, because they searched the next way into the land of Egypt out of Canaan, and that they understood Joseph another way: for Joseph expoundeth himself that he meaneth spies properly, that they came to see the weakness of the land. 2. Neither doth he speak in the opinion of others, that they are counted spies, but this thrice urging of that word, showeth that he spake as from his own judgment. 3. Neither doth he speak figuratively turning his finger to himself, and that they spied out his weakness, and abused his youth and simplicity, when they sold him to the Ishmaelites, as Rupertus. 4. But I rather think, that Joseph thrice spake, not assertive, by way of assertion, or affirmation, but probative and tentative, by way of question to try them, which was no lie nor dissimulation at all: as neither was that in our Savior, that to make trial of his disciples humanity, made show as though he would have gone further, Luke. 24.

QUEST. VIII. Whether Joseph had before forgotten his dreams.

Vers. 9. ANd Joseph remembered the dreams, which he dreamed of them. 1. Not that Joseph had either made small account before of his dreams, seeing the contrary event in his imprisonment and other afflictions. 2. Or that prosperity had made him to forget his former visions. 3. But now, when he saw his dreams to take effect, he doth more lively remember them, & better understandeth them than before, as it is said of the disciples, that they understood not those things, which were said of Christ at the first, but after he was glorified, then they remembered that they were written of him, John 12.16. Calvin.

QUEST. IX. Whether Joseph sweareth by the life of Pharaoh, or therein did well.

Vers. 15. BY the life of Pharaoh you shall not go hence. First some excuse Joseph here, admitting this to be an oath. 1. Because in effect he did swear by God, who was the author of Pharaohs health and life. 2. Some again do extenuate his oath, that he sware in effect by nothing, as Socrates used to swear by a goose, or dog, Zeno by the Caper tree, to show the vanity of the heathen that used to swear by their God's: but it is not like, that Ios • ph set so light by the health of Pharaoh, as Augustine well noteth: an bono & fideli servo vilis fuerit salus Pharaonis ? 3. Some would excuse it, because I • s • ph was not in good earnest, but did all this in a friendly kind of dissimulation: but as it is not lawful to lie in jest, so much less to swear in jest.

Secondly they that deny this to have been an oath, 1. Some say it was but a vehement kind of obtestation, as Moses calleth heaven and earth to witness, Deut. 30.19, and as a man may contest▪ by his faith, by his head, and such like, Calvin. But yet this will not help, for our Savior condemneth, whatsoever in our speech is used beside yea, or nay, Math. 5. that out of Deut. is a pathetical compellation of the creatures to be witness, against the people of their ingratitude and disobedience, which is much unlike this case here. 2. Some hold this speech of Joseph to be an execration: as if he should say, he wished Pharaoh no otherwise to live, than he would do as he said, Thom. Aquinas. But Joseph was more reverent and respective of Pharaohs health and life. 3. Junius saith it is a constant kind of affirmation used both among Christians, and others: and will have it like to those asseverations, 1 Sam. 2.2 • . O my Lord (Anna saith to Eli) as thy soul liveth, and Abner saith to Saul, as thy soul liveth (O king) I cannot tell, 1 Sam. 17.55. and as the use was to swear by the soul of the Emperor, as he allegeth out of Vlpianus: But herein I cannot consent unto that learned man: for in those phrases, they always either protested by themselves, in the first person, as 2 King. 6.31. God do so to me, and more also : or by those to whom they speak, in the second person, as in the examples given in instance: and therefore the case is not all one with this: And concerning that use, to protest by the Emperous soul, though it continued under Christian Emperors, yet it is certain that it was taken up before in the time of Idolatry, when they ascribed divine honors to their Emperors. 4. Wherefore I rather incline to think, that this kind of speech, to say, by the life of Pharaoh, was used commonly in Egypt as an oath, partly of flattery, partly of superstition, in ascribing too much to their Kings: which use they seem to have derived from the Hebrews, that as they used to swear vivit dominus, the Lord liveth, so they, Pharaoh liveth: and the Hebrews write, that to this day it is a law among the Egyptians, that he which falsely sweareth by the kings head in a pecuniarie matter, shall be put to death, Perer. yea and the imperial law is, that he which did commit perjury, swearing per genium Imperatoris, by the soul or spirit of the Emperor, should be beaten with clubs, and it should be written over his head 〈 in non-Latin alphabet 〉 , swear not rashly, Iun. ex Vlpian. But yet Joseph in this place of purpose sweareth not, but by the common use and custom spake as the rest did, as it appeareth by his twice using of the same words together: like as in our English tongue, many suddenly will say ( Mary ) having no intent to swear: which notwithstanding at the first (I think) was taken up as an oath by the name of Marie: And beside Joseph doth conform himself of purpose to the Egyptian phrase, that his brethren should not suspect him to be an Hebrew, which they might easily have done, if he had said, as the Lord liveth: Therefore although Joseph may be somewhat herein excused, yet can he not be cleared or justified, but that living among a superstitious people, he was somewhat polluted also by their manners, Mercer. Genevens. annot. in the great Bible: and so Joseph's brethren did take it, that he charged them with an oath.

QUEST. X. Whether Joseph did forswear himself.

Vers. 16. BY the life of Pharaoh ye are but spies. It might seem that Joseph here did forswear himself, because they were indeed no spies. 1. It doth not satisfy to say, he did not forswear, because there is no mention made directly of God: for though we ought only to swear by the name of God, yet he that sweareth fa