Commentary on Genesis and Exodus

QUEST. I. Whether all Jacob's family lived of the provision out of Egypt.

Vers. 2. TVrne again and buy us a little food, &c. 1. Jacob stayeth not till all the bread was eaten up, for whereof should they then have lived till they went and came, but the provision was very near spent, Mercer. 2. Neither is it to be thought that Jacob's whole family, which had some 200. or 300. persons (for there were 70. males which came out of Jacob's loins, beside their wives, nieces, and servants) lived together of the wheat brought out of Egypt, but that in such great necessity there was a supply made with herbs, roots, acorns, and such like, Calvin. 3. Jacob speaketh of buying a little food, not as though he thought the famine to be at an end, but because in time of famine great parsimony is used, and a little made to go a great way, Muscul.

QUEST. II. Why Judah prevaileth more with Jacob than all the rest.

Vers. 11. THen Jacob said, if it must be so now, &c. Judah persuadeth more than the rest to have Benjamin go with them, not in respect of the punishment which he undertaketh, as though it were greater, to bear the blame forever, which some make a type of everlasting punishment, whereas Reuben offered the present death of his two children, which was but temporary: but Jacob rather rejected that speech of Reuben as foolish and inconsiderate. 2. Neither doth Judah persuade in respect of his age, because Reuben being not heard, and Simeon absent, and Levi indisgrace because of the massacre of the Shechemites, Judah was the next borne, Muscul. 3. But Reuben was refused Jacob conceived evil of him for his incest with his fathers concubine: Judah was respected for his wisdom and gravity, of whom Jacob did foresee that the Messiah should be borne, Mercer. 4. As also Judah watcheth hi • 〈◊〉 when the provision was spent: so that Jacob was forced in respect of that present necessity to 〈…〉 them, Perer.

QUEST. III. Of Jacob's present.

Vers. 11. TAke of the best fruits of the land, &c. 1. For three causes Jacob doth counsel them 〈…〉 a present with them: 1. To find grace with the Lord of the Country. 2. To redeem their brother Simeon. 3. To clear themselves of the suspicion of being taken for spies, Philo. 2. Though these gifts were not of any great price, yet Jacob hopeth that the good will of the giver should be accepted, Calvin. 3. But the Hebrews here are very ridiculous in their superstitious toys, who prescribe this verse thrice to be said in the City gates where any pestilence or other deadly danger rageth, when one entereth, and so he shall be preserved, Mercer. as though God's wrath were appeased with balm, turpentine, almonds, such as Jacob sent for a present.

QUEST. IV. Of the double money which they are bidden to carry with them.

Vers. 12. TAke double money in your hand. 1. Some think that they carried double money with them to buy corn with; for Jacob might conjecture that the price of corn by reason of the exceeding dearth was enhaunced: and that beside this double money they carried the other money which was found in their sacks mouth, Rasi, Bahai, whom Junius and Musculus follow. 2. But I rather think with Mercerus, that the money which they were to restore, was part of this double money, and the other half was to buy corn: for so verse. 15. it is said they took twice so much money with Benjamin: there is mention made only of double money.

QUEST. V. Of Jacob's prayer.

Vers. 14. GOd almighty give you mercy, &c. 1. The word is rachamim, which signifieth bowels, and consequently compassion: and so indeed God heard Jacob's prayer, for afterward, verse. 30. Joseph's bowels yearned, and his affection was moved at the sight of Benjamin, Muscul. 2. Where Jacob saith, that he may deliver your other brother, he meaneth not Joseph, as some think, but Simeon that was kept in bonds. 3. Some of the Hebrews by these two, the captivity of Simeon, and the sending away of Benjamin, do mystically understand the two captivities of the ten tribes, and of the two tribes, after the which there should be no other: but they are deceived, for the Jews are in captivity to this day.

QUEST. VI. The meaning of Jacob's words, if I am robbed, I am robbed.

Vers. 14. IF I be robbed of my children, I am robbed. 1. Not as though he counted himself robbed in a manner of all, when he lost Joseph, as some Hebrews expound. 2. Neither yet is this spoken in respect of all his sons in general, whom he now sent away, as Calvin. 3. Nor yet doth Jacob thus complain, either as despairing, or to make his sons more solicitous and careful, Muscul. 4. Nor yet is this his meaning, that I shall be deprived of Benjamin, as I am already of Joseph and Simeon, and that Jacob did prophesy of Benjamins trouble about the cup, Mercer. 5. But this is the speech of a resolute man, that doth cast the worst: as if he should have said, well Benjamin shall go, and if I be robbed, I am robbed, God's will be done: as Esther saith in the like manner, If I perish, I perish, Esther 4.16. Junius.

QUEST. VII. Who Joseph's steward was, and of the divining time.

Vers. 16. WHen he saw Benjamin, he said to his steward. 1. Joseph knew not Benjamin (who was now 24. or 25. years old) otherwise than by seeing him with the rest of his brethren, Mercer. 2. This steward could not be Manasseh Joseph's eldest son, as some Hebrews imagine, for he was not above six or seven year old, and he could not at that age understand languages, as this man did; neither was he fit to manage the household affairs. 3. The men shall eat with me at noon: it seemeth that they spent the morning in the weighty affairs, and at noon took their dinner: both for that the morning was the fittest time to dispatch serious business, and for that in those hot Countries they used in the heat of the day to keep their houses, Mercer. Muscul.

QUEST. VIII. Of the manner of the feast which Joseph prepared for his brethren.

Vers. 32. AFter they prepared for him by himself, &c. 1. Joseph made his brethren a feast, to show his good will toward them, and to insinuate, that the former proceedings with them was not of hatred: the Romans used such kind of feasts, which they call charistia, to the which were invited none but kinsfolk, to continue love among them, and seek reconciliation, if there had been any breach of friendship, Valer. Maxim. lib. 2. cap. 1. 2. It seemeth that there were three tables provided, the first for Joseph, who sat alone according to his state, another for the Egyptians, the third for Joseph's brethren, Muscul. 3. The Egyptians refused to eat with the Hebrews, not only because they were a proud people, and despised all other nations beside themselves; but there was a more special reason, because the Hebrews were keepers of sheep, Gen. 46.34. and so did eat of sheep and other cattle which the Egyptians worshipped: and therefore Moses saith to Pharaoh, that they could not offer in the land of Egypt that which was an abomination to the Egyptians: that is, to kill and sacrifice such cattle as they worshipped, and to eat part thereof: thus the Chaldee paraphrast also expoundeth. 4. In that it is said, they sat before him, we see how ancient an use it is to sit down at the table, as before it is said of Joseph's brethren, Gen. 37. that they sat down to eat bread. 5. Likewise, where it is added, they took messes from before him, it seemeth it was a custom for great persons to send messes of meat from their table to such as they favored: as Xenophon writeth of Cyrus, lib. 8. that he never used to eat his meat alone, but imparted it to those which were present, sometime sent part to his friends absent. 6. Where it is said, they drunk, and inebri •• sunt, and were drunken, as the vulgar Latin and Septuagint read: we must not think that they were indeed drunken, but here the word Shacar is taken for more liberal or plentiful drinking, as Augustine well noteth; inebriandi vocabulum saepe pro satietate solere poni, &c. this word is often taken in Scripture for satiety, fullness, as Hagg. 1.6. Ye drink but are not filled: where the same word Shacar is used, and in the same sense it is taken here.

QUEST. IX. Of their order of their sitting down at the table.

Vers. 33. THey sat before him, the eldest according to his age, &c. 1. The Hebrews are deceived that think Judah as the chief to have sat down in the first place, and that the sons of Leah had their places before the sons of Jacob's concubines, and Benjamin they say was placed next to Joseph: but the text is plain, that they sat according to their age, Reuben first, and Benjamin last, Muscul. Mercer. 2. Neither did they thus place themselves according to their wonted use, as thinketh Mercer. but as Joseph appointed them; for so the text is, They sat before him, or in his presence, as it were by his direction, Iun. 3. But we refuse that fable of the Hebrews, as though Joseph by his divining cup should know every ones age, and so call him by his name to sit down: Joseph was far from using any such superstition. 4. The cause then why Joseph's brethren marvelled, was not because Benjamin had five parts to their one, as Cajetan, or because they had such great entertainment, Mercer. but they mused how Joseph, being as they supposed an Egyptian, did know how to place them in order, Iun. Muscul.

QUEST. X. How Benjamins mess was five times more than his brethren's.

Vers. 34. BEnjamins mess was five times so much as any of theirs. 1. It is not like as some imagine, that the rest of the brethren, who were ten, were two to a mess, and Benjamin had five messes, for so he should have as much as all the other ten, which is not like. 2. Some conjecture that the other brethren might have three messes a piece, and Joseph five more than any, that is, eight in all, Perer. but then Joseph's mess was not five times greater than the rest, as the text is. 3. Tostatus thinketh that everyone had five messes, and that Benjamin had five messes, but as big again as theirs: but this cannot be, for Benjamins messes exceed rather in number than in quantity: the word is rabah, he multiplied. 4. Josephus also differeth from the Scripture, in making Benjamins part but twice so much. 5. Wherefore it is more probable that Benjamins mess was five times so much to any of his brethren's, not comparing them all together, but sunderly and apart, that for everyone of their messes Benjamin had five. But that beside Benjamins common part among his brethren, Joseph should send him one, Asenath his wife another, Manasseh and Ephraim each of them one to make up five, is but a curious observation of the Hebrews, Mercer.

QUEST. XI. Why Joseph gave to Benjamin a greater portion than the rest.

NOw Joseph thus preferred Benjamin before his brethren, though he were in the last place. 1. Not to make the portions of Rachel's children (in giving five parts to Benjamin, and keeping two to himself) equal to the portions of Leah's seven children, six sons and a daughter, as Alexander Polyhistor. ex Euseb. for Dinah Leah's daughter was not present to have a share among them. 2. Neither as Lyranus, was it to feel the mind of the brethren how they were affected toward Benjamin: for after they had testified their love sufficiently in the next chapter, to Benjamin, when he should have stayed for Joseph's cup, yet Joseph keepeth the same proportion in giving to Benjamin five suits of raiment, Gen. 45.22. 3. Neither with Ambrose, need we make this a type and figure of Paul's excellency in gifts, (who was of the tribe of Benjamin ) before the rest of the Apostles. 4. But Joseph did this to show his love to Benjamin, being his only brother by the mothers side, as Elkanah gave unto Anna his best beloved wife, a more worthy portion, 1 Sam. 1.5. Iun. Mercer.

1. Doct. God the disposer of men's hearts.

Vers. 14. GOd give you mercy in the sight of the man. Jacob acknowledgeth that God is the disposer of men's hearts and affections: as the Wise man saith, The Kings heart is in the hand of the Lord, &c. he turneth it whithersoever it pleaseth him, Prov. 21.1.

2. Doct. We must rest in God's providence, and carefully use the means.

Vers. 11. TAke of the best fruits, &c. Jacob, though his trust were in God, that he would incline the rulers heart toward his sons: yet he refuseth not to use all means whereby they might insinuate themselves: as he adviseth them to take double money with them, and to carry a present. We are therefore so to depend upon God's providence, as that we use all means which God hath appointed, Calvin. Like as though the Lord gave to Paul all the souls in the ship, yet by swimming and using the boards and broken pieces of the ship they came to land, Act. 27.24, 44.

3. Doct. Restitution is to be made where any error or oversight is committed.

Vers. 12. LEst it were some oversight. Jacob would have the money restored which they found in their sacks mouths thinking that the seller might forget himself: Jacob's justice herein showeth, that in buying and selling where any oversight is committed, restitution and satisfaction should be made, Muscul. Not like as now a days, the buyer and seller think it well gained when they can one deceive another: which abuse the Wise man reproveth, It is naught, it is naught saith the buyer, but when he is gone apart he boasteth, Prov. 20.4.

4. Doct. The creatures of God may be used not only for necessity but delight.

Vers. 34. THey were made merry, or drunk their fill with him. That is, they did eat and drink liberally and plentifully: so that it is not only lawful to use the creatures of God for necessity only, but we may go further, to receive them with delight and chearefullnesse, so that we 〈◊〉 of surfeiting and drunkenness. As we read of Abraham, that made a great feast when Isaac was weaned, Gen. 21.8. that is, a plentiful and liberal banket. As God hath made bread to strengthen man, so he hath given wine to cheare his heart, Psal. 104.15. But men must take heed lest in exceeding they fall to riot, and distemper themselves with sup • rfluous abundance. Philo well observeth, that of ancient time, they used after their sacrifices to make their feasts, and in the Temples, that the place and action might put them in mind of sobriety: whereupon some derive the word 〈 in non-Latin alphabet 〉 , to be drunk, of 〈 in non-Latin alphabet 〉 , after sacrificing. So we read that the Elders of Israel did eat bread with Moses father in law before God, Exod. 18.12. in that place where they had sacrificed. We should therefore think of God in the midst of our feasts, and not be like to those of whom Saint Jude speaketh of, Without all fear feeding themselves, Iud. 12.

1. Confut. Monks despised of the Jews.

Vers. 30. HIs afflictions were inflamed. The word is camar, whereof the Idol Priests were called chemarim, of their black garments, as of a burnt color. The Jews give that name to the black Monks, Mercer. who by their superstitious apparel make themselves ridiculous to the blind Jews, and by such foolish toys hinder their conversion to the faith.

2. Confut. Against the pride of superstitious Papists.

Vers. 32. THat was an abomination to the Egyptians. The Egyptians being a superstitious people despised the true Church of God, and counted them profane in respect of themselves: which the Prophet noteth to be the guise of hypocrites, Stand apart, come not near me, I am holier than th •• , Isaiah 65.5. Even so the Pseudocatholike Papists despise the professors of the Gospel of Christ, counting them heretics, refusing to come into their holy assemblies, Calvin.

1. Moral. To commit our counsel to God.

Vers. 7. COuld we know certainly that he would say so? Jacob's sons in making mention of their father and youngest brother, thought to have excused themselves, but thereby they came into greater danger: whereby we see that God doth many times frustrate our counsels, and maketh them to fall out far otherwise than we imagined, Mercer. as Peter also entrapped Ananias by the words of his own mouth, Act. 5. therefore we must commit our counsels to God, that he would both direct the thoughts of our heart, and words of our mouth.

2. Moral. A bad conscience full of suspicion.

Vers. 18. BEcause of the money in our sacks mouth are we brought. Thus a guilty conscience is always suspicious, and disquieted upon every occasion, as appeareth in these men, that are fearful without cause, and interpret everything against themselves. Thus Moses describeth the fearfulness of men that are punished for their sins, The sound of a leaf shaken shall chase them, Levite. 27.36.

3. Moral. We must be careful to instruct our families.

Vers. 23. YOur God, and the God of your fathers. This steward of Joseph's house would never have spoken so reverently of the God of the Hebrews, but that he was so taught of Joseph, who had a great care to instruct his family in the right faith, in the midst of that idolatrous nation: this was Abraham's commendation, Gen. 18.18. and Jacob's practice, Gen. 35.4.

4. Moral. Justice to be tempered with mercy.

Vers. 29. GOd be merciful to thee my son. Joseph which hitherto had shown himself severe and rigorous towards his brethren, beginneth now to use them kindly: whose example teacheth that prudent governors should qualify and temper justice with mercy, and severity with clemency, Gr • gor. as Saint Paul did towards the incestuous young man, 2 Corinth. 2.

QUEST. I. Of Joseph's divining in the cup, how it is to be taken.

Vers. 5. IN the which he doth divine and prophecy, verse. 15. Know you not that such a man as I am can divine and prophecy? First, some do expound these words, as that Joseph should be cleared from all blame. 1. Theodoret. qu. 104. in Genes. saith, that Joseph doth not arrogate the skill of divining to himself, but saith, that such a man as he is could divine, as the Septuag. read: for it was no rare thing in Egypt for great men to use divination: but Joseph's steward, verse. 5. speaketh of his masters skill and use in divining. 2. Augustine excuseth this fact of Joseph, Quia magnum aliquid isto ludo significatur, because there was some mystery in it, qu. 145. in Gen. but if this thing had been evil in it self, a mystical signification cannot make it good. 3. Others say, that the word divining is here taken generally for any kind of prediction, and so Joseph indeed had a gift of divining and knowing secrets, Thom. Aquin. Perer. But it is evident in the fifth verse, where Joseph's steward attributeth to his master the skill of divining in his cup, that he speaketh of such a kind of divining as was used among the Egyptians▪ for it is like that the servant added not that of his own, as Pererius thinketh, but that he spake as he was instructed. 4. Others answer, that Joseph here affirmeth nothing of himself, but only asketh a question by way of interrogation, Know ye not? But verse. 5. the steward doth directly so affirm of his master. 5. Some make this to be the meaning, that Joseph by the loss of the cup wherein he did drink, did conjecture that some evil was toward himself, ex Vatablo: but the contrary is evident by Joseph's speech, verse. 15. What act is this that ye have done? that he by divining found out their fault, and was not a Prophet against himself. 6. Some Hebrews whom Junius followeth, do thus read, by the which cup, he now findeth by experience what manner of men ye are: and so the word nachash is taken for an experimental knowledge, Gen. 30.27. where Laban saith, I have perceived or found by experience, that God hath blessed me for thy sake. But this interpretation I cannot wholly approve for these reasons: 1. Because divers words must be supplied not in the text to make the sense perfect, as quales sitis, what manner of men ye are. 2. Because as yet having not found the cup, he had no such experience of them. 3. The steward giveth two reasons whereby he doth aggravate their offense in taking away the cup, because his master did drink in it, and did divine by it: and so the whole verse hangeth together▪ but in the other sense there is no coherence with the rest. 4. Although this word be so taken some where else, it followeth not it should be so here.

Secondly, as these former do altogether discharge Joseph, so some do charge him too far. 1. The Hebrews think that Joseph indeed by this cup did know every man's age and nativity: but it was far from worthy Joseph to pollute himself with those gross superstitions of Egypt. 2. Some read thus, Know ye not that such an one as I am do consult with Propheciers or Augers? Paul Burgens. But as it is a fault to profess such divining, so is it also no less fault to consult with such. 3. Some think that Joseph did in hac simulatione gravi • er peccare, grievously sin in this dissimulation, and did impiously profane the gift of the spirit, in professing himself a Magician instead of God's Prophet, Calvin. But in mine opinion this is too hard a censure: for whatsoever Joseph here spake or professed, he did it not seriously, or as he would be taken and counted, but in respect of the vulgar opinion erroneously conceived of him.

Thirdly, therefore I think the mean way between both to be safest, that as I exempt Joseph from such grievous sin, so I free him not from some infirmity and oversight in this action. 1. Yet with Tostatus I think not, that Joseph, voluit se vere augurem haberi à fratribus, would have his brethren indeed take him to be a diviner: for seeing he presently purposed to discover himself, he would not his brethren should have such a prejudicate opinion of him. 2. Neither sufficeth it to say with Augustine, Quod non serio, sed joc • dictum est ; that this was alleged in jest, not in earnest: for this is no excuse for him that doth evil, to say, Am I not in sport? Prov. 29.19. 3. Therefore this is the best excuse for Joseph, that he did all this, not with a purpose to hurt his brethren, but only to sift them, and know their affection toward Benjamin, and to take occasion to detain him longer: as also he useth this allegation of his skill in divining, neither as out of his own judgment, who abhorred such vanities, neither because he would be so counted, but according to that opinion which the Egyptians had of him, who took him to be a Magician after the manner of Egypt, Mercer.

QUEST. II. Why the searcher taketh no exception to the money found in their sacks mouth, but only to the cup.

Vers. 12. ANd he searched, and the cup was found in Benjamins sack, &c. 1. He cunningly searcheth all their sacks, though he knew well enough where to find the cup, that it might be done without suspicion, Muscul. 2. Whereas the money was in everyone of their sacks mouth, which he that searched found no fault with, but only for the cup, it was not for that (as Ramban thinketh) the money was put there with their privity, for the cup was conveyed into Benjamins sack, together with the money. 3. But he passeth over the money with silence, because he had told them before, Genes. 43.23. that God gave them their treasure: and so he might say now again, Muscul. and if he had taken exception to the money, they should all have been stayed, whereas Joseph's purpose only was to have Benjamin apprehended, for the trial of his brethren's affection toward him, Mercer.

QUEST. III. Why Judah speaketh for the rest.

Vers. 16. THen said Judah, &c. the Lord hath found out the iniquity, &c. 1. Judah speaketh first and for the rest, not because he had now the principality above his brethren, as Calvin, for that yet was not declared: but because he was surety to Jacob for Benjamins return, and so this matter concerned him most, Mercer. 2. And this iniquity which God found out, is not to be referred with Vatablus to this present accusation of theft, whereof they were not guilty, but to their former trespass committed toward Joseph, as they before confessed that trouble was befallen them for that cause, Genes. 42.21. Junius, Mercer.

QUEST. IV. Why Judah saith to Joseph, thou art a • Pharaoh.

Vers. 18. THou art even as Pharaoh. 1. Judah maketh mention of his great authority, both to show the reason of his former speech, Let not thy wrath be kindled against thy servant: he had reason to fear his displeasure being so great a person, Junius: as also to show that he was not ignorant of his greatness, and therefore pressed to speak unto him, not of any rude boldness, but of necessity, Calvin. Likewise he doth by this means insinuate himself: for great persons love to hear of their honor and authority, Mercer. 2. And now beginneth more lively to take effect that prophetical dream of Joseph, that his brethren should bow down to him as their King: for so they objected to Joseph, Shalt thou reign, or be a King over us? Gen. 37.8. Muscul.

QUEST. V. How some things are omitted by Moses, afterward expressed.

Vers. 19. HAve ye a father, or a brother? 1. This question asked by Joseph, is not set down by Moses before in the story, Gen. 42. in their first examination: yet there is no doubt but that Joseph so inquired of them, for Judah would not tell an untruth in his presence, but Moses supplieth that here which was omitted before. 2. Benjamin is called a little lad or youth, jeled cathan, in respect of the rest: for otherwise he was now supposed to be thirty years of age, having ten children which went down with him into Egypt, Gen. 47. some think he was but 24. or 25. years old: but that number of children will give him to be elder, Mercer.

QUEST. VI. Why Benjamin could not depart far from his father.

Vers. 22. THe child cannot depart from his father. 1. This is neither a doubtful speech whether to be referred to Jacob or Benjamin, as Ibn Ezra: as he noteth that to be of the same kind, Ruth 4.8. He drew off his shoe: whether it be understood of the buyer or seller. 2. Neither is it meant of Benjamin, that he could not depart from his father without danger to himself, as Ramban, 3. But it is spoken in respect of Jacob, whose love was such to Benjamin, that he could not endure that he should go from him: and therefore Judah saith, that Jacob's life depended of his life, verse. 30.

1. Doct. Nothing is hid from God's sight.

Vers. 16. THe Lord hath found out our wickedness, &c. God then seeth all things; he knoweth what is done in secret: neither the darkness of the night, neither the secrecy of the place can hide from his sight and knowledge: so the Apostle saith, All things are naked and open in his eyes, with whom we have to do, Heb. 4.13.

2. Doct. Servitude and want of liberty the punishment of theft.

Vers. 16. BEhold we are servants to my Lord, both we, and he with whom the cup is found. They judge themselves worthy of servitude and bondage, because of this supposed theft of the cup: It is therefore a just punishment that they which do steal away the goods of others, should lose the liberty and free use of their own, Muscul. Answerable hereunto is that law which was afterward made by Moses ; that if the thief had not wherewithal to make restitution, he should be sold for his theft, Exod. 22.4.

1. Confut. Against the vulgar Latin translation.

Vers. 28. ANd I said, of a surety he is torn in pieces. But the vulgar Latin translation readeth, and ye • said: whereas the truth is, that Joseph's brethren did not so say to their father, but only shown him Jacob's coat embrued with blood: but Jacob upon the sight thereof so gathered and said, Joseph surely is torn in pieces, Gen. 37.33.

2. Confut. Against Bellarmine that taketh faith for a vow.

Vers. 32. THe Latin translation readeth, Ego hunc in fidem meam recepi, I gave my faith, or became surety for him: from this place Bellarmine would justify his exposition of that place, 1 Tim. 5.12. Having damnation, because they have broken the first faith: which he would have understood of the vow of continency: as in this place Judah by his faith meaneth the solemn promise made to his father; But Bellarmine falleth in this collection, for in the original there is no word that signifieth faith: the word here used is guarabh, which is to be surety, or undertake for another.

1. Moral. To use honor and wealth moderately.

Vers. 2. PVt my silver cup, &c. Joseph might have used cups of gold and precious stone if he would▪ his honor, riches, and abundance was so great: but he contenteth himself to drink in silver, and carrieth himself moderately in his great honor, Calvin. whereby men are taught in the midst of their prosperity to be humble, and not to be proud of their riches: as it is in the Psalm, If riches increase, set not your heart upon them, Psal. 62.10.

2. Moral. That we should look unto God in all our affliction.

Vers. 16. GOd hath found out the wickedness▪ &c. Those men do wisely acknowledge God to be the author of their trouble and affliction, and their sin to have justly procured it. Vatablus. So should we in all our tribulation look unto God, and turn to him that smiteth us, as David said concerning Shimei that railed upon him, The Lord hath bidden him to do it. 2 Sam. 16.11.

3. Moral. Of the children's duty and reverent regard of their parents.

Vers. 33. LEt me thy servant bide for the child. Judah chooseth rather to become a bond-servant in Benjamins place, than to return home to see his fathers grief and misery▪ wherein appeareth his dutiful love toward his father, who preferreth his safety before his own liberty, Mercer. wherein he did indeed honor his father according to God's commandment.

QUEST. I. Why Joseph biddeth all the company to go forth.

Vers. 1. HAve forth every man from me, &c. Joseph biddeth them to go forth, that is, all which were present beside his brethren: not because he was ashamed of his brethren, and of his poor kindred, for he did afterward acknowledge them: neither as being wearied with the suits of the rest of the company for his brethren, whom he bid go forth, as the Hebrews think: but he did it partly because he thought it not seemly for a man of his place to weep before them, partly in respect of his brethren, whose unkind and cruel affection toward himself, he would not bewray in the hearing of others, Iun. 2. And it is probable that Joseph declared not his brethren's offense to any, no not to Jacob: for that message which they sent to Joseph in Jacob's name, Gen. 50.17. Ramban well noteth, is not expressed in the Scripture: and it is like that Jacob, if he had known it, would have set some note upon his sons for their cruelty against Joseph, as he did upon Simeon and Levi for the murder of the Shechemites, Mercer.

QUEST. II. Why Joseph's brethren could not answer.

Vers▪ 3. HIs brethren could not answer him, &c. 1. This silence of Joseph's brethren proceeded not from any joy, as Luther: but from their fear, as the words following do show: for they were astonished at his presence. 2. This their fear did arise partly from their conscience of sin, partly from the opinion of Joseph's great authority, who was able now to revenge his former wrong. 3. This then is the difference between fear and grief: they which are in grief do cry out, because the spirits ascend upward and break forth, and so the voice goeth out withal▪ but when fear invadeth men, the spirits are gathered inward, and so the voice is restrained: like as when a City is besieged, and in danger of the enemy, the Citizens withdraw themselves to the more inward parts, Perer.

QUEST. III. Why Joseph bid his brethren come near.

Vers. 4. IOseph said, come near. 1. Not to show them his circumcision, as the Hebrews imagine, that they might see he was Joseph : for the mentioning of his selling into Egypt, which no man knew but themselves, was a more evident argument. 2. But Joseph did call them nearer, (sitting in his chair of estate) to speak comfortably unto them, that they should not be oppressed of grief, and that he might speak unto them in secret, that his voice be not heard abroad. 3. The Egyptians heard his weeping and crying, being not far off: and Pharaohs house heard the same by report only, verse. 16. but it was not fit that any should hear what Joseph said to his brethren in secret, Mercer.

QUEST. IV. How Joseph is said to be a father to Pharaoh.

Vers. 8. WHo hath made me a father with Pharaoh. 1. Not that Pharaoh is to be supposed to have been a young man, and Joseph in respect of his years as a father to him, as some think: for Joseph was but 30. years old when he stood before Pharaoh: and it appeareth by Pharaohs proceeding against his chief Butler and chief Baker before that, and by his prudent behavior in seeking the interpretation of his dream, and approving of Joseph's counsel, that he was a sage Prince, and of good years. 2. Neither doth Joseph mean that he was a father in respect of Pharaoh himself, for that had been to challenge as it were superiority over him: whereas Judah before thought it the greatest honor to say to Joseph, that he was even as Pharaoh, Gen. 44.18. 3. But I rather approve Junius reading, that he was a father, apud Pharaonem, with Pharaoh ; as a grave and prudent Counselor of state.

QUEST. V. In what part of Egypt the land of Goshen was situate.

Vers. 10. THou shalt dwell in the land of Goshen. 1. Which was not in Arabia, as the Septuagint in some copies read, Goshen in Arabia: for then Jacob should have been further off than in Canaan. 2. Neither was this the Country called Thebais, bordering upon Ethiopia, as Jerome thinketh: for that had been too long a journey for Jacob. 3. But this Goshen was situate between Nil •• and the red sea, bordering upon Canaan, not far from On, where Joseph's chief habitation was: or this country was both fruitful, and therefore fit for cattle; it was confined upon Canaan, and lay best for Jacob's journey: it was not far from Joseph, so that he might see to his fathers wants: it was a country separate from the rest of Egypt, and fittest for Jacob, because the keepers of sheep were an abomination to the Egyptians, Iun. Mercer.

QUEST. VI. In what sense Joseph saith my mouth speaketh.

Vers. 12. YOur eyes do see, that my mouth speaketh, &c. 1. Not that he shown them his circumcision, as Rasi. 2. Or because by his mouth, that is, his word and authority, all things were done, as R. Levi. for these had been no certain demonstrations that he was Joseph. 3. But either because he spake unto them in the Hebrew tongue, without an interpreter, and after their own pronunciation: as Ramban, Vatablus, Junius: as also for that he with his own mouth had declared such things unto them, as were not known to any other beside themselves, Mercer.

QUEST. VII. When Pharaoh promised the best of the land, why, and in what sense.

Vers. 18. I Will give thee the best of the land of Egypt. 1. Pharaoh was glad, when he heard of Joseph's brethren, and his servants, and maketh this liberal offer, not so much because, as the Hebrews imagine, whereas Joseph was thought to be a man of a base and servile birth, he is now known to come of a good stock and parentage: but Pharaoh showeth hereby his great love to Joseph, in this rewarding his kindred. 2. Neither need we to say with Calvin, that this offer was made by Pharaoh, before Joseph promised the land of Goshen to his brethren, though it be set down after: for Joseph doubted not, but that Pharaoh of his princely love and liberality would confirm his grant. 3. Lyranus noteth this speech of Pharaoh to be prophetical, because afterwards it came so to pass, that the Israelites had the best things of Egypt, when they departed thence: but Tostatus misliketh that collection, because the Israelites had not the best things of all the land of Egypt, but only of those Egyptians that dwelt among them: and beside, the vulgar Latin thus reading, I will give thee all the goods of the land of Egypt, doth depart from the Hebrew text, where no mention is made of [ all ] but only, I will give thee the best of the land of Egypt, &c.

QUEST. VIII. The meaning of these words: let not your eye spare your stuff.

Vers. 20. LEt not your eye spare your stuff. 1. The meaning of which words is not, either as the Latin vulgar text hath, leave nothing of your stuff. 2. or as some Hebrews, let not your eye have pity of your stuff, because you should leave it behind: but bring all with you, and load your carts with it: for this sense agreeth not with the reason which is added; For the best of all the land of Egypt is yours. 3. Neither is the meaning, as Mercerus giveth the sense, carry what you will carry, and leave the rest: for thus a contrary sense should be gathered of the same words. 4. But he saith thus much in effect: let it not grieve you because of your stuff, that you shall leave behind, for you shall find enough in Egypt, Iun. and therefore our English Bibles read well in this place; regard not your stuff.

QUEST. IX. Of the change of raiment and silver, which Joseph gave to his brethren.

Vers. 22. HE gave to them all change of raiment. 1. Not double garments, as Jerome and the Septuagint read: for then Benjamin should have had not five, but ten suits of raiment, that had five times so much as the rest: but they had better garments given them, to change their old apparel with, which before they had rent for grief, Gen. 44. and so change of garments is taken for single vestures, Iud. 14.19. where Sampson slew thirty Philistines, and gave so many change of raiment to his thirty companions, Vatabl. 2. Whereas Joseph giveth to Benjamin 300. shekels of silver, the Hebrews note, that whereas Joseph was sold for thirty shekels, he therefore giveth to Benjamin as much as all the other ten had for their shares, when Joseph was sold, ex Mercer. But neither was Joseph sold for thirty, but twenty shekels: neither yet had everyone for his share twenty shekels, much less thirty, but the sum of twenty shekels, the price which was set upon Joseph, was divided among them all: they therefore in this curious collection, are much deceived. 3. Joseph gave these great gifts to his brethren, but especially to Benjamin ; not so much to testify his love unto them, as that hereby, they might persuade their wives and others, of the truth of their message, to make them more willing to leave Canaan, and go down to Egypt, Calvin.

QUEST. X. How Joseph is said likewise to send to Jacob.

Vers. 23. VNto his father likewise he sent, &c. 1. This is neither to be referred simply to that which followeth, that Joseph sent after the same manner to Jacob, that is, ten he asses, &c. as Ra • i, Mercerus : for that was not after the same manner. 2. Neither (as Ramban ) hath it relation to the vittaile which Joseph gave his brethren for their money, verse. 21. that so he sent to Jacob also the like vittaile for his money. 3. But it hath reference to that which immediately went before, that as he gave money and raiment to Benjamin, so he sent in the same proportion to Jacob, and moreover he sent ten he asses, &c. Vatabl. Junius, and so the Latin translator well expoundeth, addens ei, &c. he added moreover ten asses, &c.

QUEST. XI. Why Joseph chargeth his brethren not to fall out by the way.

Vers. 24. FAll not out by the way. The word is ragaz, which signifieth to be afraid, to be moved, or troubled: 1. Ramban expoundeth it, that they should not bear any trouble by the way; because they were laden with so much riches, for Joseph's name and authority should be their protection. 2. Some think that Joseph biddeth them agree, because brethren are apt to fall out. 3. Some because travellers, by reason that their bodies were distempered with their journey, and are often provoked by their mutual talk, and communication, do many times fall out, Thom. Anglic. 4▪ But Joseph knew how they would wrangle in the way about himself, and his selling into Egypt, one laying the fault upon another (for Reuben consented not at all, Judah gave counsel to sell him, being unwilling he should perish, the rest conspired his death) therefore he giveth them this charge, Chrysost. Mercer. Vatab. Iun.

QUEST. XII. How Jacob's heart is said to fail or faint, and for what cause.

Vers. 29. IAcobs heart failed, &c. 1. Jacob was astonished at the report of his sons, that Joseph yet lived: he had not heard it then before, as the Hebrews fable, how Serah Asers daughter had told Jacob that Joseph was alive, and therefore she was translated alive into Paradise, ex Munster. 2. The meaning is not, that Jacob withdrew his heart and attention from them, and greatly regarded them not, as R. Sel. or as the Latin translator, he was as raised out of an heavy sleep, that is, Attonitus & stupidus ad intelligendum ; heavy and hard to understand, as a man newly awaked, as Rupertus expoundeth. 3. Nor yet as Ramban and R. Abraham, whom Oleaster followeth, is the meaning, that his heart left beating and panting, and so they would have the word phag, to signify to cease. 4. But Jacob for the time did faint and swound, not for any sudden joy conceived, as Perer. for as yet he believed them not: nor of an affection mixed together of joy and fear, as Calvin. Mercer. for then the one would have qualified the other, that Jacob should not have fainted: but the very naming of Joseph did renew and revive his former grief, and so perplexed him, Iun.

QUEST. XIII. How Jacob's spirit is said to revive.

Vers. 27. THe spirit of Jacob revived, and he said, it is enough, &c. 1. The Chaldee paraphrast readeth, The holy spirit rested upon Jacob: as though the spirit of prophecy had departed from Jacob all the time of his grief and heaviness: whereupon the Hebrews further note, that the spirit of God cometh upon those that are cheerful: for which cause they say most of the Prophets were young men, who are more given to cheerfulness than they which are old: but this is spoken of Jacob's spirit, not of the spirit of God, who now came to himself again, more giving credit to the sight of his eyes when they shown him the charriots, than to their words, Muscul. Mercer. 2. He saith it is enough, not either in respect of Joseph's great honor, or the rich gifts which were sent, but because he heard he was alive: Joseph's life was more worth unto him than all the rest, Iun.

1. Doct. The righteous are not void of affections.

Vers. 2. HE wept and cried. In that Joseph showeth himself to be a man of affection, which draweth from him plenty of tears: we do learn, that the righteous are not as stones and blocks that cannot be moved, as the Stoics defined their wise men; but they also are subject to the affections of love, joy, sorrow, compassion, Calvin. Our Savior in the day of his flesh did weep, loved John more than the rest, sometime he was angry: but in all these he sinned not, as it is hard for us to keep • measure.

2. Doct. God turneth evil to good.

Vers. 8. YOu sent me not hither, but God, &c. who hath made me a father, &c. As God turned the malice of Joseph's brethren to the great good of his Church, the advancement of Joseph, preservation of the whole land of Egypt: so is the Lord able still out of evil to draw goodness, as he commanded light to shine out of darkness, 2 Cor. 4.6. Luther. as Sampson found honey in the mouth of the dead and stinking Lion; as the Apostle saith, All things shall work together for the best, to those that love God, Rom. 8.28.

1. Confut. The selling of Joseph into Egypt not done only by God's provision.

Vers. 8. YOu sent me not hither, but God. Not that God was the author of that wicked conspiracy against Joseph, which was inspired by the suggestion of Satan, not by the instinct of God's spirit: neither did God only permit or suffer the same to be done, as Bellarmine would have it, lib. 2. de amission. grat. cap. 11. For if God withdraw his power, nothing can be done in the world: and therefore the Psalm saith, Whatsoever pleased the Lord, did he in heaven and in earth, Psal. 135.6. Wherefore the Lord as he did foresee what Joseph's brethren should do in this action, and disposed and directed the same after it was done, to an happy end: so also he decreed that this thing should be done by no other means: and although in the particular the evilness of the action proceeded not from the malicious mind stirred by Satan; yet the general overruling power and disposing providence of God so concurred, as that Joseph should by this means and no other be sold into Egypt. So that Joseph's brethren were instruments herein of God's decree and purpose: yet not thereby are they excusable, because they did that of a wicked mind, which God in his wise providence converted to good: as Judas sin was no whit the less in betraying Christ, though, as Peter saith, he were delivered up by the determinate counsel of God, Act. 2.23. Calvin. Muscul.

2. Confut. Against the vulgar Latin translation.

Vers. 20. REgard not your stuff. The Latin translator maketh a contrary sense, Leave nothing of your stuff: see before qu. 8. whereas the meaning is, that they should not care to leave their stuff behind them: thus that translation which the Romanists so much extol and magnify, is found to be faulty and erroneous in many places.

1. Mor. Not to suffer men to be swallowed up of grief.

Vers. 3. THen Joseph said, I am Joseph. He seeing his brethren almost oppressed with grief, doth speak comfortably unto them, lest they might have been overcome with too much heaviness: which teacheth governors not to cast down altogether with grief, those which are sufficiently humbled, Calvin, as S. Paul shown himself toward the incestuous party, lest he be swallowed up of overmuch heaviness, 2 Cor. 2.7.

2. Mor. To preserve from spiritual famine the greatest deliverance.

Vers. 7. TO save you alive by a great deliverance. If it be a great deliverance to preserve men from the famine of corporal food, as Joseph did, much more ought we to be thankful to God for such governors, as provide food for the souls of their people, and deliver them from spiritual famine, Muscul. for much more grievous is the famine of hearing the word, than of bread, or water, Amos 8.11.

3. Mor. God's providence in turning all things to the best, should move us to forgive.

Vers. 8. YOu sent me not hither, but God. Joseph looking into God's providence, who turned his brethren's evil meaning toward him to good, in that consideration, is more easily brought to forgive them: for when we see how God disposeth to our good of those wrongs that are done to us in the world, we should in that respect be more ready to forget them. Thus S. Peter speaketh comfortably to the people, that gave consent to the killing of Christ: ye have killed the Lord of life, &c. but those things that God had shown before, by the mouth of the Prophets, that Christ should suffer, he hath thus fulfilled, Act. 3.15, 18.

4. Mor. To seek to maintain peace.

Vers. 24. FAll not out by the way. Joseph as he was ready to make peace with his brethren, and to be at one with them, so he laboreth to maintain peace among themselves: thus teaching us by his example, not only to be lovers of peace ourselves, but to procure it in others: according to the doctrine of Christ: Blessed are the peace-makers, for they shall be called the children of God, Matth. 5.9.

5. Mor. Liars shall not be believed, when they speak the truth.

Vers. 26. FOr he believed them not. This is a just reward of liars, that when they speak the truth▪ they shall not be believed: Jacob's sons had told him a tale before, when they shown him Joseph's coat, as though some wild beast had devoured him, Genes. 37. and now when they tell the truth, that Joseph was alive, no credit is given unto them, Muscul. Thus S. Paul would not endure, that the maid which had the spirit of divination, and deceived the people with lies, should testify the truth of the Apostles, that they were the servants of God and taught the way to salvation, Act. 16.18.

QUEST. I. Why Jacob offered sacrifice in Bersheba.

Vers. 1. ISrael came to Bersheba, &c. 1. This place is interpreted the well of the oath, or of seven: for shabang signifieth both: so called first by Abraham, where he made a covenant with Abimelech, and gave him seven lambs, Gen. 21. and afterward the name was revived by Isaac, Gen. 26. 2. To this place came Jacob, being both in his way as he went to Egypt, for it is in the utmost bounds of Canaan, toward the South: as also because there Abraham and Isaac had long dwelled, built altars there, and consecrated it as a peculiar place for God's worship. 3. He offereth sacrifice, both to give thanks to God, for the life of Joseph, and to desire the Lord to make his journey prosperous, Iun.

QUEST. II. Of the Lord's calling of Jacob.

Vers. 2. IAcob, Jacob, who answered, I am here, &c. 1. He is called Jacob, not Israel, not because, as the Hebrews imagine, he should not prevail against men in Egypt, for he is also called Israel in Egypt, Gen. 48.29. but when as the Lord vouchsafeth to speak familiarly unto him, he calleth him by his name Jacob, Mercer. 2. The name is doubled, to stir him up to greater attention, Calvin ; and to show the certainty of that which God spake, Perer. • . Jacob answereth readily, here am I, and therefore Josephus misreporteth this story, that Jacob should say quisnam esset, who it was that spake unto him, as though he had not been acquainted with God's voice, lib. 1. antiquit.

QUEST. III. Who it was that spake to Jacob.

Vers. 3. I Am God, the God of thy father. 1. This then was not an Angel, that spake in the person of God, but it was the Lord himself, to whom Jacob offered sacrifice, verse. 1. 2. who is called the God of his father, rather than of Abraham, because Jacob so used to call the Lord, the fear of his father Isaac, Genes. • 1.53. and for that he had better experience of the mercies shown to his father Isaac: who also was not many years before departed, about the 30 year of Joseph's age, when Jacob was 120. Mercer. 3. Where God is said to go down with Jacob into Egypt, it is to be understood by the effect; because God was present with him, in protecting and defending him: for otherwise the God-head neither ascendeth nor descendeth, filling heaven and earth, Mercer.

QUEST. IV. The divers causes why Jacob feared to go down into Egypt removed.

Vers. 3. FEare not to go down into Egypt, &c. There were divers causes why Jacob feared to go down to Egypt: which causes of his fear are here removed by the Lord. 1. He might be somewhat doubtful, because sometime in the like necessity of famine Isaac was forbidden to go down to Egypt, Genes. 26.2. Mercer. therefore to help this, the same God that charged his father not to go down, biddeth Jacob not to fear to go down. 2. He might fear lest his children might be corrupted by the superstition of the idolaters: and about this time, as Augustine thinketh, began that gross idolatry of the Egyptians in worshiping Apis, a king of the Argives, that died in Egypt, calling him by the name of Serapis, which is compounded of the name Apis and Suros, the coffin wherein Apis was entombed: and in memorial of this Apis, they worshipped a pide Bull, which they named Apis : by which occasion the Israelites learned to worship a calf, August. lib. 18. de civit. Dei c. 4. This fear Jacob is discharged of, when the Lord saith, I will go down with thee, &c. the Lord promiseth to be a guide to him and his, to keep them in his fear. 3. Jacob was not ignorant of the prophecy given to Abraham, that his seed should be afflicted and kept under in a strange land; therefore the Lord to take away that scruple, telleth him, that his posterity shall increase there, and he will make him a great nation. 4. He might think, that his posterity being overtaken with the pleasures of Egypt, would hardly return from thence, and so he should lose the hope of the inheritance of Canaan: to meet with this doubt, the Lord saith, verse. 4. I will also bring thee up again. 5. He also might fear, left being a weak old man he should die by the way before he came to Joseph: therefore the Lord to make him secure in this, telleth him, that Joseph shall close his eyes when he died, verse. 4.

QUEST. V. Of the ancient use of closing the eyes of the dead.

Vers. 4. I will bring thee up again, and Joseph, &c. 1. The Lord brought Jacob up out of Egypt, when his body was carried to be buried in Canaan: but most of all was it performed in his feed, whom the Lord brought out of Egypt, under the hand of Moses & Aaron. 2. It was the use to close the eyes of the dead, which commonly are opened, when men dying do lift up their eyes to heaven, Muscul. and therefore they that stand by do shut them before the body is stiff. Pliny maketh mention of this solemn use among the Romans, who used to shut the eyes of the dead at the time of their death, and to open them again, when they brought them to the fire, vt neque ab homine supremum eos spectari fas sit, & coelo non ostendi, nefas: that neither (saith he) is it lawful for men to see them last of all, and it were impious not to show or open them toward heaven. And this duty of closing the eyes was performed by those which were dearest, and best beloved of the dead: as Joseph was to Jacob: whose eyes Joseph did shut up, when he had given up the ghost, although no special mention be made of it afterward, Perer.

QUEST. VI. What goods and substance Jacob and his sons carried into Egypt.

Vers. 6. THey took their cattle, and their goods, which they had gotten in Canaan, &c. 1. Though no mention be here made of their servants, yet it is like that Jacob carried them also with him, and would not leave them behind in that hard time of famine, Calvin. 2. Though Pharaoh sent them word, that they should not regard their stuff, yet they took their substance with them, that they might be as little chargeable as they could unto others: as Abraham coming forth out of his country at the Lord's commandment into Canaan, brought his substance with him, Gen. 12.5. Luther. Mulcul. 3. Mention is not made of Jacob's goods gotten in Mesopotamia, but only in Canaan, not because Jacob had given those goods to Esau, which is not like; but because they were not to be compared to his substance, which he got in Canaan, and Moses speaketh also of the goods and substance of his sons, that got all they had in Canaan, being not of years in Mesopotamia, to provide for themselves, Mercer.

QUEST. VII. Of Jacob's daughters and the order observed by Moses in setting down their names.

Vers. 8. HIs daughters, and his sons daughters, &c. 1. Jacob had but one daughter here named, Dinah of Leah, and but one daughter of his sons, Serah of Asher, verse. 17. yet they are put in the plural number, according to the phrase of the Hebrew, as verse. 23. it is said, the sons of Dan, Hushai, he had but one, Muscul. 2. The whole sum of Jacob's posterity borne at this time, is seventy, verse. 27. of which number Jacob himself is one, as the head of the rest, Mercer. 3. Moses setteth not down their names, according to the order of their birth, as in other places, c. 29.30.35. but first he rehearseth such as came of Leah and her maid, then those that came of Rachel and her maid, Mercer.

QUEST. VIII. Of the divers names of the sons of the twelve Patriarchs.

Vers. 10. THe sons of Simeon, Iemuel. Many hard and difficult questions are moved out of this chapter, which shall briefly be discussed. First, there is great difference in the names here rehearsed, and in other places of Scripture: the sons of Simeon, Iemuel, and Iamin, are called Nemuel and Iarib, 1 Chron. 4.24. Zohar is there named Zerah, verse. 13. Job the son of Issachar, is called Iashub. Numb. 26.24. verse. 16. Ziphion, Ezbon Arodi, are called Zephon, Ozn • , Arod, Numb. 26.15.16.17. verse. 21. the sons of Benjamin, Ashbel, Becher, Ehi, Rosh, Muppim, Chuppim, Ard: are otherwise named, Iediael, Acharah, Nochah, Rapha, Sheph • am, Churam, Addai, 1 Chron. 8.1, 2, 3. It is then no strange thing in Scripture, for the same men to be called by divers names, sometimes with the alteration of some letters, sometimes with a change of the whole name.

QUEST. VIII. Of other differences in the genealogy compared with the 26. Numer. and 1. Chron. 7.8. chap.

Vers. 10. THe sons of Simeon, Iemuel, Iamin, Ohad. 1, It is to be considered, that divers of these here named, are else-where omitted: as Ohad, is not reckoned among the sons of Simeon, Numb. 26.12, 1 Chron. 4.24. it should seem that he died without issue, Muscul. so likewise three of Benjamins sons, Echi, Gera, Rosh, are omitted by Moses, Numb. 26.40. of whom there came no families. 2. He that is there named Achiram and Acharah, 1 Chron. 8.1. was not Echi, as Junius thinketh upon that place, and Muscul. in Gen. 46. verse. 26. but Becher, who was one of the three chief fathers of Benjamin, 1 Chron. 7.6. and therefore it is not like, that Moses setting down the chief families of Benjamin, would make no mention of him, Numb. 26.3. whereas here are rehearsed ten sons of Benjamin, they were not all properly his sons, but two of them, Ard and Naaman were the sons of Bela, and Benjamins nephews, Numb. 26, 40. It was not then Gerah, as the Septuagint read, but Bela that bega • Ard. 4. Whereas Bela is made to have six sons, 1 Chron. 8.3, 4. and here he hath but two, the reason is: because these two were only borne, when Jacob went down to Egypt, the rest were borne afterward. 5. And whereas 1 Chron. 7.7. five sons of Bela are named altogether, divers from those six rehearsed, 1 Chron. 8.3. in the first place, not the immediate sons of Bela are mentioned, but such as were the chief Princes of that family in the time of David, when Joab numbered the people: in the other place, they which were the next sons of Bela are rehearsed. 6. Moses in this place doth confusedly set them together, not according to their order of birth, Bela, Bech • r, Ashbel, &c. whereas Ashbel was the second, Becher or Aharah the third, Nocah or Echi the fourth, Rapha or Rash the fifth: as may appear, 1 Chron. 8.1.

QUEST. IX. How Pharez is said to have two sons at Jacob's coming into Egypt.

Vers. 12. THe sons of Phares, Ezron and Hamul, &c. Whereas it may seem strange, that Phare • the son of Judah by Tamar, should have two children, that are said to come down with Jacob into Egypt. 1. The right solution is not to say with Augustine, that these two children are said to go down, because they were in Pharez loins; and not yet borne, in this sense, all those children which were afterward borne in Egypt, might be said to go down, and so we should have not seventy, but 700. persons. 2. Neither is Pererius answer sufficient for the same reason, who understandeth by Jacob's coming into Egypt, the whole time of his and Joseph's life: for so we might account 7000. souls to have descended with Jacob. 3. Therefore according to Moses narration, we say, that these two sons of Pharez we • e then borne, but very young: who himself being begotten of Tamar at Judah's 30. year, might take a wife at 14. or 15. years: for Pererius conjecture is untrue, that Pharez was borne but the year before Jacob's descending into Egypt. 4. The like may be said of Bela Benjamins son, that had two sons, Ard and Naaman, borne at Jacob's going down: Benjamin was now at 30. years a grandfather, and Bela his eldest son at 15. a father, Mercer. there is no other way to give satisfaction to those doubts. And it is most like that Jacob's sons married very soon, and their sons also: for how else could they in the space of 215. years, which was the time of their abode in Egypt, from 70. increase to 600. thousand, when as in 215. years before, from the 75. year of Abraham, till Jacob's going down, they increased but to 70. souls in all. 5. Whereas Selah and Zerah also had issue as well as Pharez, as appeareth▪ Numb. 26.20. it is not as Pererius thinketh, for the prerogative of Pharez of whom the Messiah should come, that Pharez posterity is remembered, the others omitted, but because Pharez sons were now borne, the others afterward in Egypt.

QUEST. X. Of Dinah Jacob's daughter, and whether Jacob had anymore daughters.

Vers. 15. THese be the sons of Leah, &c. which she bare to Jacob in Pa • an Aram, with his daughter Dinah. 1. All these before named, were not borne in Mesopotamia, but only the six sons of Leah, for she only bare them and Dinah : the rest were borne in Canaan, Mercer. Iun. 2. This Dinah some Hebrews say, was married to Job, but that is uncertain: some think that Simeon took her to wife, having pity upon her, after Shechem the Canaanite had deflowered her, and that therefore she is called a Canaanite, the mother of Saul before named: but it is absurd to think, that Simeon would marry his own sister, or that Jacob would have suffered it. 3. Likewise whereas Dinah of Leah, and Serah of Asher are all the women here rehearsed, that came of Jacob, that appeareth to be but a fable of the Hebrews, that Jacob with every son had a twin daughter borne, which were his sons wives: for there is no question but that Moses would have made some mention of them, either in this place, or some other.

QUEST. XI. How the number of 33. that came of Leah is to be counted.

Vers. 15. ALL the souls of his sons and daughters were thirty three. But the whole number, with Er and Onan, maketh thirty four: to make this account to agree; 1. We neither think with Lyranus that Dinah, because she is a woman, should be excluded, seeing afterward Serah the daughter of Asher is numbered among the rest, verse. 17. 2. Nor yet is Saul to be excluded, verse. 10. as though he were not Simeon's son, but the son of the Canaanitish woman, by a former husband, as some think; for then to what purpose would mention be made of him here, being none of Jacob's posterity? 3. Neither with some Hebrews do we here understand Iochebed, Moses mother, seeing she is not expressed, and she was borne in Egypt, Numb. 26.59. &c. 4. Therefore this is the just account: Er and Onan, because they were dead, a • e not to be reckoned: there remain then thirty two, and Jacob being added to that number maketh thirty three: and that Jacob is one of this account, it is evident out of the 8. verse. Jacob and his sons.

QUEST. XII. The erroneous computation of the Septuagint neither agreeing with themselves nor the Hebrew.

Vers. 22. FOurteene souls in all: The Septuagint doth read, eighteen, wherein a three-fold error may be observed. 1. They beside Manasseh and Ephraim do reckon five more, Machi • , and Gilead his son of Manasseh, Sutalam, and Tuhan, and Edem the son of Sutalam of Ephraim these could not be borne at Jacob's coming down to Egypt: for Manasseh was not then above nine year old: for Joseph took a wife in the beginning of the seven plentiful years, which were expired, and two of the dear years: to say that these are rehearsed for Jacob's honor, though they were borne ofterward in Joseph's life time, doth not satisfy: for only Moses accounteth those which were then borne at Jacob's coming down, which in all make seventy. 2. The Septuagint do manifestly corrupt the Hebrew text, reading here for fourteen, 18. and verse. 27. for two, they read nine. 3. They agree not with themselves: for the five, which are by them added, put to 14. make 19. not 18. and Joseph with his two sons, and the other five, make not nine, but only eight. Augustine and Eucherius think this knot to be insoluble, and would pick a mystery out of it, August. quaest. 152. in Genes. But we need not much to trouble ourselves to free the Septuagint here from error, seeing they so manifestly decline from the Hebrew verity.

QUEST. XIII. The two numbers of 66. and 70. agree together.

Vers. 26. THreescore and six. In this number Jacob is not comprehended, for only they are here summed that came out of Jacob's loins, though Jacob be one of the first number of 33. But let all these numbers be joined together, 33. of • eah, 16. of Zilpah, 11. of Rachel, Joseph and his two sons being deducted, 7. of Bitha, and the sum will be 66. Jacob being taken out: unto which number of 66. Jacob together with Joseph, and his two sons being added; we shall have in all 70. souls: for here in this last number Moses saith not, as before, verse. 26. all the souls which came out of Jacob's loins, but all the souls of the house of Jacob are 70. so that in this speech Jacob himself may be very well included.

QUEST. XIV. The number of seventy in Moses, and of seventy five in the Acts, reconciled.

Vers. 27. BUt whereas Moses nameth only seventy, and yet Stephen according to the Septuagint, saith, that they were seventy five, Act. 7.14. the question is, how these may be reconciled.

1. We neither answer with Augustine (to whom Pererius subscribeth) that the Septuagint are here in no error, nor yet Stephen following them: for they reckon five more, by way of anticipation, which were borne afterward in Egypt, while Joseph lived: who because he was the cause of Jacob's coming down into Egypt, introitus ejus accipiendus est, quam diu vixit Joseph ; his entrance into Egypt is to be taken all the while Joseph lived, quast. ulrim. in Genes. but by this account there should not only be 70. but 7000. and more, if all they should be numbered that were borne while Joseph lived, which was seventy year after Jacob's coming into Egypt: for Joseph was then 39. year old, and he lived 110. years: beside, it is evident, that in the Hebrew, only seventy souls are accounted, and Deut. 10.22. the Septuagint read but seventy, though in this place, and Exod. 1. they translate seventy five.

2. Neither is it like that the translation of the Septuagint was herein corrupted by the ignorance of the writers or pen-men, and so that place in the Acts accordingly depraved: as Eugubinus: for the Septuagint do of purpose add five more of Joseph's posterity, to make up the number of 75.

3. Neither yet doth Junius exposition fully satisfy: who thinketh that Stephen meaneth the whole number that are named in this chapter, as Jacob's two wives, and his two concubines, and Judah's two sons, Er and Onan, who beside Jacob make the number 75. for Moses himself excludeth Er and Onan: neither are Jacob's wives accounted in the particular sums: and seeing Jacob is included in the number of 70. why should he be excluded in this other number of 75. Further, Steven meaneth those of Jacob's kindred that Joseph sent for, and caused to be brought into Egypt: but Judah's sons were dead, and so it is thought were Jacob's wives also.

4. Neither can I think, that Saint Luke, either as ignorant of the Hebrew, as Jerome reporteth from the opinion of others: or yielding unto those times, because the translation of the Septuagint was of great authority among the Gentiles, did herein follow them: especially it being but a matter of story: as thinketh Eugubinus, Mercerus : for it is like that Saint Stephen speaking to the Hebrews, did follow the Hebrew Scriptures: and Saint Luke did not otherwise report or write, than Stephen spake: this only reason stayeth me from approving this answer and solution.

5. Wherefore in this so great difficulty, nothing remaineth to answer, but that Luke did write, and Stephen spake according to the original story, that 70. souls came into Egypt. And afterward by some mistaking, pente, which signifieth five, might creep into the text, for pantes, as Master Beza conjectureth; or some might take upon them to correct S. Luke's report, according to the Septuagint, which was of greater authority and credit then in the world, Calvin. And yet against this answer it may be objected, that the Syriac translation, which is most ancient, readeth in like manner 75. therefore, if Saint Luke's text were altered or changed, such change was made, before it was translated into the Syriac language. One of these two last answers I prefer before the rest, and the latter rather: let the reader make his choice. Howsoever, the Hebrew verity must be received, that only 70. souls descended into Egypt of the twelve Patriarchs: in remembrance whereof, the Israelites pitched in Elim, where were twelve fountains, and seventy palm trees: this number answereth the seventy fathers of the world that came of Noah, Gen. 10. according to this proportion were the seventy Elders chosen to be Moses assistants, Numb. 11. Our Savior Christ also did choose unto him 12. Apostles, and 70. Disciples, to be the spiritual fathers of the Church, Muscul. Mercer.

QUEST. XV. Of the sending of Judah before to Joseph.

Vers. 28. HE sent Judah before him unto Joseph, &c. 1. It seemeth that Judah was of authority among his brethren, as a man of more excellent parts, and therefore Jacob thinketh him the fittest to be employed in this message. 2. He sendeth to Joseph to meet him in Goshen, that country which Joseph had made choice of before for his father, and it was nearest to Canaan: it is like that some certain place was appointed, where they should meet: the Septuagint read, in the city of the nobles, but what city that was it is unknown. 3. The Hebrews write that Joseph when he came near his father, did cast away his bonnet, and other ornaments of honor, that his father might the better discern him, which is not unlike. 4. Where it is said, he fell upon his neck: Rasi referreth it to Joseph, to whom subscribeth Mercerus: Ramban to Jacob, whom Junius followeth: though the construction favor the first opinion, because Joseph is named in the verse, and not Jacob at all: yet the circumstance and usage of those times maketh for the other: for it is more beseeming the parents to fall upon their sons neck, who do humble and bow themselves to their father: as the father fell upon the prodigal child's neck, and kissed him, Luke 15.20.

QUEST. XVI. The causes why Joseph desired that Jacob should dwell in Goshen.

Vers. 34. THat ye may dwell in the land of Goshen. Divers reasons moved Joseph to procure his brethren their dwelling in Goshen: 1. Because it was a most fruitful place, and fit for their keeping of cattle, Calvin. 2. That they might dwell apart from the Egyptians, and so not be corrupted with their idolatry and supestition, Mercer. Muscul. 3. Lest that being dispersed among the Egyptians, they might have been distracted, and so one divided from another, Josephus. 4. Because the Egyptians abhorred keepers of sheep, it would have been an occasion of envy and hatred, if they had lived among the Egyptians. 5. lastly, the land of Goshen stood more commodious for the Israelites return and passage out of Egypt, being situate in the utmost bounds toward Canaan: whereas if the Israelites had been seated in the inward or remote parts of the Country, they could not afterward so conveniently have escaped, Pererius.

QUEST. XVII. Why keepers of sheep were an abomination to the Egyptians.

Vers. 34. FOr every sheep-keeper is an abomination to the Egyptians. &c. These are the words of Moses rather than of Joseph, as the like reason is inserted by Moses▪ Gen. 43.34. why the Hebrews and Egyptians might not eat together: the Egyptians then abhorred shepherds and keepers of sheep: 1. Not only because they were a proud people, and despised shepherds as base and servile men, as Rupertus : for they were an abomination unto them, which is more than to contemn and despise them. 2. Neither did they abhor shepherds as though there were none of that condition among the Egyptians, for they had their flocks of sheep, Genes. 47.17. 3. Neither yet is it like that the Egyptians did altogether abstain from all eating of flesh, ( Ibn Ezra reporteth of the Indians that they kill no flesh, neither do so much as eat of the milk that cometh of cattle) and that for this cause the Egyptians abhorred the Hebrews. 4. Therefore I think rather that the Egyptians especially detested keepers of sheep rather than of other cattle, because they superstitiously adored that kind, and so abstained altogether from slaying of sheep, and eating the flesh thereof, keeping them for their milk and wool: whereas the Hebrew shepherds did without any scruple eat of their flocks: other kinds of cattle it is like they did eat of, as Mercerus reporteth the opinion of some writers, that it was lawful for the Egyptians to kill and eat four kinds of creatures, Oxen, Calves, Swine, and Geese.

1. Doct. Not to depend upon means, or put any confidence in Princes.

Vers. 4. I Will go down with thee into Egypt. Although Joseph were Lord of Egypt, and a man of great power, able to provide for Jacob, and protect him from danger, yet the Lord would not have Jacob to depend upon the means, but to trust to his providence, Muscul. Whereby also we are taught not to put our confidence in men, but to wait upon God: as it is in the Psalm, It is better to trust in the Lord, than to put any confidence in man: it is bette • to trust in the Lord, than to put any confidence in Princes, Psal. 118.9.

2. Doct. The Lord will never forsake his elect.

Vers. 4. I Will also bring thee up again, &c. The Lord promiseth his presence and gracious assistance to Jacob, both going down into Egypt, and returning: the Lord then will never forsake his elect; Whom he once loveth, he loveth to the end, John. 13.1. and as he said to Joshua, I will not leave thee, nor forsake thee, Joshua. 15. so the same promise belongeth unto all the faithful servants of God, as the Apostle • pplieth it, Heb. 13.5.

3. Doct. A man is not bound to reveal all his counsel, so he speak the truth and lie not.

Vers. 34. THen ye shall say, thy servants are men occupied about cattle. This also was true which Joseph taught his brethren to answer, that they might dwell in the land of Goshen, but there was another reason which Joseph would have them to conceal: because it was the most fruitful and fertile soil of all Egypt. We see then that a man is not bound to utter all his mind, but speaking the truth in the rest, he may conceal that which he thinketh will be prejudicial to his suit and business, Calvin. and in such affairs that precept of our Savior taketh place, To be wise as serpents, but innocent as doves, Matth. 10.16.

1. Confut. No Sacraments without the spirit and life of the word.

Vers. 2. GOd spake unto Jacob in a vision. The Lord doth not only appear and show a vision to Jacob, but he also speaketh unto him, to the vision he adjoineth a voice: of this nature and kind are all God's signs and ceremonies, they are not dead or dumb, but the word of God putteth life unto them. Wherefore it is presumption in the Church of Rome to impose signs and Sacraments upon the Church, which receive not their life from the Word, Calvin. as our Savior saith, It is the spirit that quickeneth, the flesh profiteth nothing, John. 6.63. so the fleshy and terrene part in signs and sacraments profiteth not without the spirit and life, which they receive from the Word.

2. Confut. Antiquity no good argument of the truth.

Vers. 3. I Am the God of thy father. He saith not of thy fathers, as of thy great Grandfather, for Terah was an idolater, Joshua. 24.4. Jacob could not go beyond Abraham, for divers hundred years to fetch his faith: though the most ancient Patriarchs, Noah, Se • , Heber, were of the same faith and religion. We see then that antiquity is no good argument to prove true religion by, unless we run unto the first beginning: for so truth is more ancient than error. In like manner we deny not but that of late years we cannot derive the profession of the Gospel from our fathers and ancestors past the third degree, because all the world was blinded with superstition and ignorance for divers hundred years: but leaving the mean generations, which were corrupted, we are able to fetch and derive our faith, from the Apostles of Christ▪ this the Romanists do call in derision, a probation of our faith▪ persalium, by leaping. But Jacob could prove his faith no otherwise; he must leap from Abraham, to Heber and Sem : So Steven would not prove his faith from the immediate descent of his father: for of them he saith, ye have always resisted the holy Ghost, as your fathers did, so do you, Act. 7. he ascendeth up to Abraham, and Moses, and the prophets times: and in such manner do we prove and justify our faith and profession.

3. Confut. Against Perer that holdeth the Septuagint in their number of 75. not to 〈◊〉 error.

Vers. 27. ALL the souls of the house of Jacob, &c. are 70. yet the Septuagint read 75. notwithstanding Pererius justifieth the Septuagint, and freeth them from error, although they set down five more of Joseph's race, than Moses hath▪ which were born in Egypt afterward: If this, saith he, be an error in them, then was it in Moses, for he also numbereth among the rest, the sons of Phares, and Benjamin, which were borne afterward in Egypt: and beside he reckoneth Manasseh and Ephraim, which came not down with Jacob, but were in Egypt, Perer. in Genes. 46. numer. 25.

Contra. 1. It is untrue, that Phares and Benjamins sons were then unborne at Jacob's going down into Egypt: I have shown before▪ quast. 9. how it is not unlikely, but they might very well, be all then borne: otherwise Moses words should not be true: all the souls which came with Jacob into Egypt, verse. 26: if these came not with him. 2. Ephraim and Manasseh came not down with Jacob, and therefore they are not in the first number of 66. but they were borne before Jacob descended, not afterward, and therefore are fitly comprehended in the other account of 70. 3. Wherefore seeing the Septuagint read 75. Moses numbereth but seventy in all, either Moses must be in an error, or they: for both cannot agree with truth.

1. Mor. Not to take a journey in hand without prayer.

Vers. 1. IAcob offered sacrifice to God. Jacob would not take this long and perilous journey in hand, but first he calleth upon God, to consult with him, and prayeth that his journey be prosperous: which example teacheth us, not to enterprise any journey or to take in hand any business of weight without prayer, Muscul. so did Abraham's servant. Gen. 24. so did Jacob, Gen. 28.

2. Mor. To provide as much as in us lieth not to be chargeable to others.

Vers. 6. THey took their cattle and their goods. Though Pharaoh sent them word to take no care for their stuff: yet they provided, having of their own, to be as little chargeable as they might to others; not like to some, that are careless for themselves, and rely altogether upon the help of others, Muscul. this made S. Paul to labor with his own hands, that he should not be grievous to others, although it was their duty to maintain him, 2 Cor. 11.8.

3. Mor. The hatred of the world maketh us cleave faster to God.

Vers. 34. EVery sheep-keeper is an abomination to the Egyptians: God turned the hatred of the Egyptians to their great good: for by this means they had a place provided by themselves, where they might quietly serve God, Calvin. so when the righteous are hated of the world, it causeth them to sequester themselves from the vain delights thereof, and cleave more nearly to God, as the prophet David did, when his enemies hated him, but I gave myself to prayer, Psal. 109.5.

QUEST. I. Which five of his brethren Joseph preferred to Pharaoh.

Vers. 2. Joseph took part of his brethren. 1. Because the word here used chetzah, signifieth an end or extreme part: some think that Joseph took five of the uppermost or chiefest of his brethren, in person and wisdom, sic Lyranus. Tostat. so is the word used, Iud. 18.2. where the children of Dan sent out five of their strongest men. 2. Some think he took five of the lowest, or meanest, that Pharaoh should conceive no liking to make them courtiers; sic Oleaster: but the word here signifieth not an end or extremity, but only a part, as shall be shown. 3. Some say that beside Judah, Joseph took one of every of Jacob's wives sons that he should not be partial, Cajetan. but that is uncertain. 4. Some Hebrews go yet further, and show which five they were, namely Reuben, Simeon, Levi, Isachar, Benjamin, five of the weaker sort: and therefore their names are not doubled or repeated in Moses blessing, Deut. 33. but this is too curious, 5. Some would have Joseph to take of both ends, the eldest and the youngest, Calvin. 6. But the meaning is, that Joseph took five indifferently out of the company (as the Septuagint read) such as were dearest unto him, of which company Benjamin might be one, Mercer. and the word here used, michzah, is not compounded of the preposition, and the word chetzah, as Pagni • readeth, de extremitate, out of the end, or extremity: but it is one whole word, which signifieth a part or portion, as it is used, Dan. 1.2. The Lord gave Jehoiakim into his hand, with part of the vessels of the house of God : so that men is not here a preposition, but a part of the word, Vatab.

QUEST. II. The chronologie explained by the years of Jacob's life.

Vers. 9. THe whole time of my pilgrimage is 130. years: from this age of Jacob here mentioned, divers points concerning the Chronology may be concluded. 1. Joseph's being now 39. year old, when Jacob was 130. it followeth that Joseph was borne in the 91. year of Jacob's age. 2. Then Joseph being borne 14. years after Jacob came into Mesopotamia, Jacob must be of the age of seventy seven when he came into Mesopotamia. 3. Further, Joseph borne in the fourteen year of Jacob's service with Laban, was now thirty nine year old, then Reuben borne 7. years before, must be forty six years old, Simeon forty nine, Levi forty four, Judah forty three, or there about. 4. Hence it may be gathered, that from the first promise made to Abraham, in the 75. year of his age, to the coming of Jacob to Egypt, are two hundred and fifteen years, Isaac was borne twenty five year after that, in the hundred year of Abraham, who in the sixty year had Jacob borne, and Jacob was now an hundred and thirty: all make two hundred and fifteen. 5. Seeing the Apostle maketh account of 430. years from the promise made to Abraham, to the going out of Israel from Egypt, Galath 3. it remaineth, that the space of the Israelites dwelling in Egypt, was two hundred and fifteen years more. 6. And seeing Abraham was borne in the 352. year after the flood, put thereunto an hundred year of Abraham, and sixty of Isaac, and Jacob shall be borne in the 512. year after the flood, not in the 452. year, as Pererius collecteth, who buildeth upon a false ground, making Abraham's birth to fall out in the seventy year of Terah, whereas it was in the 130. year, sixty years after, as hath been shown before upon that place.

QUEST. III. Why Jacob counteth himself a pilgrim.

Vers. 9. THe whole time of my pilgrimage. 1. Jacob counteth himself a pilgrim or stranger in two respects. 1. In respect of his dwelling in the world, where he had no certain habitation: for he removed from his fathers house to Mesopotamia, where he sojourned with Laban twenty years: then he came to Succoth, after that to Shechem, Gen. 33. thence to Bethel, and so to Ephtatah, and then to Hebron, where his father dwelt, Gen. 35. from whence he went down to Egypt, Perer. 2. Jacob and the rest of the Patriarchs counted themselves pilgrims and strangers in the world, in respect of their celestial inheritance in heaven, Heb. 11.13. Calvin.

QUEST. IV. Of the divers troubles which Jacob had endured in his life.

Vers. 9. FEw and evil, &c. 1. Jacob, though he had not attained to the years of his fathers, and yet seemed very old, and therefore was asked of Pharaoh of his age, giveth this as a reason; because he had gone through many troubles: in respect whereof he calleth his days evil, that is, full of misery and sorrow, Mercer. 2. The Hebrews reckon seven calamities that befell Jacob: Pererius • en: but they were more: 1. His forsaking of his fathers house for fear of Esau. 2. His hard service in Laban's house. 3. The suborning of Leah for Rachel. 4. The fear of Esau after his return. 5. The deflowering of Dinah. 6. The death of Rachel. 7. The incest of Reuben. 8. The fornication of Iu • ah with Tamar. 9. The slaughter of the Shechemites by Simeon and Levi. 10. The loss of Joseph. 11. The detaining of Simeon in prison in Egypt. 12. The taking away of Benjamin. 3. Whereas Jacob saith, he had not attained to the years of his fathers, Jacob considering the manifold troubles which he had gone through, and feeling his present weakness and decay of nature, did easily conjecture, that he was not like to reach to his father, or grandfathers age, Mercer. Neither indeed did he: he living but an hundred forty seven years, wanted twenty eight of Abraham's age, which was an hundred seventy five, and 33. years of Isaac's age, which was 180.

QUEST. V. Of the land of Rameses, what country it was.

Vers. 11. IN the land of Rameses, as Pharaoh had commanded, &c. 1. This land of Rameses was neither all one with Goshen, as Augustine seemeth to think, quaest. 157. Genes. 2. Neither was it a divers city from that which was built by the Israelites, Exod. 1.11. although there be a little difference in the name, this is Rameses, with schevah under am : that Rameses with patach, as thinketh Ibn Ezra, and Junius, who would have this to be Heliopolis, the other Pelusum. 3. Neither yet is it the same city which afterward the Israelites built, and that it is here named by way of anticipation, as Tostat. Perer. Genevens. 4. But this land of Rameses was a region rather than a city situate in Goshen the most fruitful part thereof, where the city Rameses was afterward built, bearing the name of the country, sic Cajetan. Mercer. for it is called, not the city, but the land of Rameses. 5. Some take it to be Arsenois, some Heliopolis, the Septuagint call it the city of the Nobles: but I take it rather to be the name of the whole territory and country. 6. The Israelites dwelt here apart and divided from the rest of Egypt, but yet there were some Egytians inhabiting among them, of whom they borrowed jewels of gold and silver at their departure from Rameses, Exod. 12.35, 37. Perer.

QUEST. VI. How Joseph gave bread to the mouth of the children.

Vers. 12. TO the mouth of the little ones. 1. Some refer this to the number of the families, that Joseph provided for everyone of them, from the elder sort to the infants; sic Chaldee. Jerome. B.G. Calvin. but that was said before, he nourished all his fathers household. 2. Some understand it of the great plenty, that even the children, which use to play the wantons and cast away their bread, had enough: sic quidam Hebraeus. 3. Some apply it to the manner, that Joseph did provide for them all, as for young children, that is, without their labor or taking of care: which I take to be the right meaning, Iun. Mercer.

QUEST. VII. When their money began to fail in Egypt, and how.

Vers. 18. THey came unto him the second year, &c. since our money is spent, &c. 1. This was neither the second year from the beginning of the famine, as the Hebrews imagine, that after Jacob's coming into Egypt; at his prayer Nile came to his ordinary course, and God for his sake remitted the five years of famine, at that time, which came afterward: for this is contrary to the story, Gen. 45.6. where Joseph saith, there were five years of famine yet behind: neither was this in the third year: but their money was spent in the fifth year, they had corn the sixth year for their cattle, and in the seventh year they had given them seed to sow their grounds, because the 7. years of famine were expired, during the which they could not sow: sic Mercer. Iun. Luther. Calvin. 2. Isaac Carus maketh this a doubtful speech, thus reading, if our money be spent, supposing that they gave all their money in the beginning to Joseph, and he gave them corn for it, as long as their money did last, according to his discretion: but this is not like, for the text is, v. 15. when money failed in the land of Egypt: they had no more money to bring. 3. Likewise it is uncertain, as some do note, that corn continued all at one price all the years of famine: it is like that Joseph did set reasonable prices, but whether at the same continual rate, it cannot be gathered, Mercer.

QUEST. VIII. Whether Joseph dealt hardly or unjustly in taking the Egyptians money, cattle, and land, for corn.

Vers. 20. SO Joseph bought all the land of Egypt for Pharaoh. It may seem very hard, that Joseph, when he had received all the Egyptians money for corn, doth take also their cattle, and last of all their land: wherefore Joseph's fact may be thus justified. 1. The corn, which was laid up in Pharaohs barn • , was proper to the King: for in the seven plentiful years Pharaoh had taken up the fifth part for his money of the people, and now he selleth it again, Muscul. therefore here was nothing but just. 2. Beside the equity, we must consider Joseph's fidelity, it became him to deal faithfully with Pharaohs goods, being put in trust withal: and it is like that he did nothing without the privity and direction of the King, Calvin. 3. Joseph's charity appeared, who when as the people had sold themselves to be Pharaohs servants, and their lands; Joseph remitteth their service, and taketh only their lands, Perer. 4. His liberality also is seen in this, that whereas he might have taken four parts for Pharaoh, and left the fifth for them: he only reserveth the fifth part for Pharaoh : whereas in fruitful grounds, such as the land of Egypt was, husbandmen do willingly occupy land, for the half of the increase, Mercer. Perer. 5. Joseph's justice appeareth, in that he doth not force them to anything, but all is done by the people's frank offer, and willing consent, Calvin. 6. Joseph's prudency and policy may be considered, who took this course both for the maintenance of the crown and common-wealth, the King and his people: he sold them corn, and gave it not, no gratis accipiendo cultum terrarum relinquerent, quoniam qui alieno utitur, suum negligit; lest if they had received it freely, they might have lived idly, and neglected tillage: for he that may live of another's, will be careless of his own, Ambrose. officior. 2.16. who further saith, that Joseph did this, ut constitueret tributum, quo suae tutius habere possent; to raise a tribute, that every man forever after might more safely hold his own. 7. The people were so far from complaining of Joseph's injustice or hard dealing, that they thankfully acknowledge that he had saved their lives, verse. 25.8. God by this means doth punish the Egyptians riotous and licentious life in the years of plenty, by their extreme penury and scarcity now, Mercer.

QUEST. IX. Wherefore Joseph removed the inhabitants of Egypt to new dwellings.

Vers. 21. HE moved the people to the cities, from one side of Egypt, &c. 1. They were not removed from the principal cities to smaller towns, as some expound, but the contrary rather, they were removed from their fields and grounds to the cities. 2. They were not carried from one side of Egypt to the other, that had been too great a toil: but throughout Egypt, this course was taken, that the owners and former possessors should change their grounds. 3. Which was done to this end, to acknowledge Pharaoh to be Lord of their grounds and that it should not grieve them to pay this new tribute and imposition out of those possessions assigned them, which might have seemed grievous in their old inheritance, Iun. Mercer.

QUEST. X. Of the privilege and immunity of the Priests in Egypt.

Vers. 22. FOr the Priests had an ordinary. 1. All the interpreters do so read, but Junius, who thinketh that those were chief officers rather to the King, that had this immunity, than the Priests: because Joseph's family was nourished at the Kings charge, and his fathers household also as a part of his family, which otherwise the Egyptians would have repined at. Cont. 1. Jacob's family was nourished by the Kings extraordinary favor, as likewise his dwelling was given him in the best of the land, and therefore there was no repining at it. 2. The officers also might be nourished at the Kings charge, but they are not spoken of because they belonged to Pharaohs household, whereof Moses speaketh not here, but of the other subjects. 3. The consent of interpreters, the Chaldee and Septuagint, which here translate Priests, with Calvin, Muscul. Mercerus, Tostatus, Pererius, and others, the testimony of foreign writers, Herodot. in Euterpe. Diodorus lib. 2. that Priests had their ordinary from the King: the great honor and dignity of the Priests in Egypt, who were honored for their continent and contemplative life, Jerome. ex Cheremon. lib. 1. adverse. Iovinian. were held the Masters and chief professors of the Mathematickes and other liberal sciences, Arist. princip. Metaphys. were conversant and of counsel with the Kings of Egypt, Strab. lib. 17. all these reasons do show, that it is most probable, that this favor was rather shown to the order of Priests, than of any other. 2. Neither was this ordinary allowed to the Priests only in this time of famine, as Mercerus thinketh: but it was a perpetual custom for the Priests to be so maintained; singulis corum continuo cibi sacripraesto sunt, &c. meat is prepared daily for everyone of them, Herodot. in Euterpe.

QUEST. XI. Whether Joseph offended in giving allowance of food to the Priests of Egypt.

NOw in that Joseph as Pharaohs chief officer alloweth this ordinary to the idolatrous priests: 1. He is not therein to be reprehended for his connivence, because he did no more resist their superstition, Calvin. for it is not unlike, but that he did what he could, and was grieved that he could not help it, as he desired. 2. But seeing the law and custom, and princes pleasure was so, that they should be maintained, and he was but the kings officer and minister, to see everyone served according to their allowance: Joseph could not have gainsaid without very great tumult and sedition, seeing those superstitious priests were greatly honored with the king and people, Mercer.

QUEST. XII. Why Jacob desireth to be buried in Canaan.

Vers. 30. BVrie me in their burial. Jacob desireth to be buried with his fathers in the land of Canaan. 1. Not thereby showing his hope of remission of sins in Christ: as Augustine interpreteth, sepultura mortuorum, remissionem significat peccatorum: the burial of the dead signifieth the remission of sins, quaest. 161. in Genes. for although Jacob had this hope of remission of sins, yet it is not the proper and literal meaning of these words. 2. Neither yet was it the love of his country that moved him, wherein men desire to live and die, Oleast. there was a greater matter that moved Jacob. 3. Neither yet as Lyranus, because he hoped to be one of those which should rise out of his grave at the resurrection of Christ: for this is too curious: and it is not like, that any buried so long before, or so far off, as this double cave was thought to be 30. miles from Jerusalem, did rise out of their graves, but some about Jerusalem, and such as had been lately dead, and were known in the city: for the text saith, they went into the holy city and appeared to many, Matth. 27.53. and it is like, that they returned to their graves again. 4. Therefore Jacob desireth to be buried with his fathers, partly to testify his faith, that he doubted not • ut that his soul should presently be joined to his fathers, Calvin. and his body rise again in the general resurrection, Mercer. partly to admonish his children, not to be too much addicted to the pleasures of Egypt, but to wait for their return into the land of Canaan, as Joseph also dying, declared his hope, Gen. 50.25. Muscul.

QUEST. XIII. Why Jacob causeth Joseph to swear.

Vers. 31. THen he said, swear unto me. Jacob requireth an oath of Joseph, not because he did mistrust his obedience: but 1. that Jacob might be better satisfied and confirmed in the thing which he desired. 2. Lest that Joseph might have been otherwise persuaded, or overruled by Pharaoh, to have his father buried in Egypt: and therefore Joseph, when he obtained leave of Pharaoh to bury his father, he urgeth the oath which he made to his father, Gen. 50.6. Mercer. Rupert. 3. He rather bindeth Joseph to perform this, than any of his other sons, because of his authority and favor with Pharaoh.

QUEST. XIV. How and whom Jacob worshipped toward the beds head.

Vers. 31. HE worshipped toward the beds head, 1. Some do read, he worshipped toward the top of his rod, for mittah signifieth a bed▪ mitteh a rod: so the Septuagint and they which follow this reading. 1. Some interpret that he worshipped toward Joseph's rod or scepter, as giving reverence to him, Chrysost. 2. Some that he leaned upon his own staff doing reverence to Joseph, Theodoret. 3. Some that he worshipped Joseph's scepter, as a figure of the kingdom of Christ, Procop. But all these are deceived by the translation of the Septuagint who themselves, in the 48. chap. verse. 2. do translate, not rod but bed, as Jerome well noteth, tradit. in Genes. 2. Some do read, the beds head : and they that follow this reading. 1. Some say, that he worshipped that way because it was east ward toward Jerusalem, Lyranus. as though Jacob had been so superstitious as to set his bed east and west. 2. Some because God is present at the beds head: so the superstitious Hebrews. 3. But he did nothing else but rear himself upon his pillow at his beds head, leaning also upon his staff, and so gave thanks to God: and that he bowed upon his staff, may be supplied out of the Apostle to the Hebrews, Heb. 11.21. Iun. Perer.

1. Doct. Corn and food more worth than money.

Vers. 14. ANd Joseph gathered all the money : the Egyptians that were horders up of gold and silver, yet were contented to exchange their money for corn: we see then, that money, if it be rightly esteemed of, is a baser thing, than that which belongeth either to the belly or back, Muscul. which consideration should teach men not to covet money: but if they have food for the belly, and raiment to put on, to be therewith content, as the Apostle saith, 1 Timoth. 6.8.

2. Doct. They which preach the Gospel, must live of the Gospel.

Vers. 22. ONly the land of the Priests bought he not, for the Priests had an ordinary of Pharaoh ; the law of nature then teacheth, that they which attend the service of God, and the instruction of the people, should have their public maintenance: seeing Pharaoh an heathen prince, was so liberal toward his idolatrous Priests: much more should Christian Princes take care to provide for the Ministers of the Gospel: for as the Apostle saith, As they, which did wait at the altar, were partakers with the altar, so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel, 1 Cor. 9.13, 14. Calvin. Luther.

3. Doct. They are fit to teach others, that first can teach themselves.

Vers. 23. I Have bought your land for Pharaoh, loe here is seed for you, &c. Gregory hereupon collecteth, that as the Egyptians received no seed, till first they had yielded their land, and themselves to be servants to Pharaoh: so they are fit to have the seed of God's word committed unto them, which first have reformed their own life, and consecrated themselves to the service of God: Restat, ut loquendo quisque d • ceat vitam alies, quam ipse moribus servat; It remaineth, that he teach others to live well, who hath reformed his own, lib. 6. Moral. So the Apostle reproveth the Jews, thou which teachest another, teachest thou not thyself? Rom. 2.21.

4. Doct. Though sumptuous funerals are not to be desired: yet the bodies of Saints must be reverently buried.

Vers. 30. WHen I shall sleep with my fathers, thou shalt carry me out of Egypt, &c. Although pompous funerals, and sumptuous burials do not profit the dead: which are as Augustine saith rather viventium solatia, than subsidia mortuorum; comforts for the living, than helps for the dead: which Augustine showeth by the example of the rich man and Lazarus, that as the one was not helped by his precious and solemn exequies, so neither was the other hindered by his vile and base sepulture: yea the Heathen man could say, e • lo tegitur qui non habet urnam, he hath heaven for a cover that wanteth a grave: neither did Jacob desire to be buried in Canaan, either for the holiness of the place, or that he had a delight in pompous solemnities, but to testify his faith, as before is shown, quaest. 12. yet by this charge give • to Joseph, we do learn, that the bodies of the Saints ought in comely and reverent sort to be brought to the grave: as the brethren, that feared God, carried Steven to be buried with great lamention, Act. 8.2.

5. Doct. Of the lawfulness of an oath.

Vers. 31. ANd he sware unto him: It was lawful for Jacob in some serious and weighty matter to inquire an oath: and for Joseph to perform it: for men are mutable and therefore may be bound with an oath: and though Joseph might otherwise have fulfilled his fathers will, yet it was not amiss, that he should be more straitly bound: we see then the lawful use of an oath, against the error of the Anabaptists, which allow not Christians to take an oath: for the Apostle saith, An oath for confirmation among men, is an end of strife, Heb. 6.16.

1. Confut. Against the corrupt Latin translation of this place.

Vers. 31. ISrael worshipped toward the beds head: not as the vulgar Latin readeth, he adored the top of his rod, Heb. 11.21. which translation differeth both from the Latin in this place, which thus interpreteth, he worshipped turning toward the beds head: and from the Septuagint, which readeth, he worshipped or bowed himself, ùpi to ácron, upon the top of his rod or staff: the Latin text corruptly leaveth out the preposition ùpi upon ; but it differeth most of all from the Hebrew: which standeth thus, he worshipped toward the beds head: from which reading the Septuagint do vary in these two points: first in adding the word, àute, his, which is not in the Hebrew: secondly, in mistaking the word, for mittah, a bed, reading, mitteh, a rod: both which words are derived of natah, which signifieth to extend, or stretch forth: because a man doth stretch himself upon his bed, and on his staff.

Wherefore we see what a simple ground the Rhemists have, to prove by this corrupt Latin text, that creatures may be adored: annot. Hebr. 10.21. there being no such thing in the Hebrew, Greek, or Latin text in this place, that Jacob adored his rod. Further, the like ground had Hadrianus the Pope, as he is cited in that erroneous Council, the second Nicene, who by this text would prove the adoration of Images, with relation to their protipa, that is, the presidents, patterns, or patrons of those Images, because say they, the adoration which Jacob gave to this rod, he intended it to Joseph, whose rod and scepter it was: for Jacob worshipped not either his own staff or Joseph's scepter; but toward the beds head, worshipped God.

2. Confut. That the Latin text is not authentical.

FUrther, whereas the Apostle seemeth to follow the translation of the Septuagint, rather than the Hebrew text: the Rhemists do infer thereupon, that after the same manner the vulgar Latin text may be received as authentical, though it do vary from the Hebrew, ibid.

Contra. 1. The Apostles indeed do sometime follow the Septuagint, because it was a common translation, and of great authority: but they therein neither approve their errors, nor yet make it of equal authority to the original: citing only such testimonies, wherein the Greek translation keepeth the sense, though not the words: as in this place, whether we say Jacob leaning upon his staff, or turning to the beds head, worshipped: the principal sense is kept, that Jacob worshipped God, especially seeing the same word, with very little alteration in the points, signifieth both a bed, and a rod, or staff. 2. Jerome's observation then is good, though Pererius without cause misliketh it, Diligentius observandum est, &c. It is to be diligently observed, that where the Apostles and Evangelists do cite testimonies out of the old testament, they follow not the words, but the sense: and where the Septuagint differ from the Hebrew, they express the Hebrew sense: for the Apostle in this place keepeth the Hebrew sense, that Jacob worshipped God, leaning upon his bed and staff: for it is true, that Jacob did both, that he reared himself upon his staff towards the beds head. 3. The Apostle then rather expoundeth, than allegeth that text: for he nameth Jacob, whereas Moses saith Israel: he speaketh of Jacob's worshipping, when he had blessed his children, but here Jacob worshippeth, before he blessed them. 4. This then is no good argument; the Apostles follow the Septuagint, where they keep the Hebrew sense, though not the words, Ergo the Latin text must be received, where it differeth both in sense and words from the original.

1 Mor. That none should live idly without some honest trade or vocation.

Vers. 3. WHat is your trade, or what is your work? Pharaoh as a prudent Prince, examineth Joseph's brethren of their manner of living and occupation: by the which question it appeareth, that he condemned all idle persons, that lived without any trade: and it is the part of good Magistrates, straitly to fifth and examine all such as spend their time unthriftily, not in any profitable labor: according to the Apostles doctrine, that they which do not work, should not eat, 2 Thes. 3.10. Muscul.

2. Mor. A poor life in the Church of God, is to be preferred before the pleasures of the world.

Vers. 3. THy servants are shepherds. Joseph taught his brethren thus to say, that they might dwell apart by themselves, and not be employed in Pharaohs court, or in the affairs of the kingdom: they did choose rather to live as poor shepherds, in the service of God, than to be in the kings Palace, as strangers from the Church and household of faith: though Joseph had a special grace given him of God, not to be corrupted with that place of honor, yet he saw it not to be meet nor convenient for his brethren, Calvin ; so the Prophet David saith, A day in thy courts is better than a thousand elsewhere, Psal. 84.10. Moses likewise did choose rather to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season, Heb. 11.25.

3. Moral. Men called to honor should not despise their parents.

Vers. 7. IOseph also brought Jacob, and set him before Pharaoh. Joseph though of honorable place in Egypt, yet was not ashamed of his poor aged father, but presented him to the King: to this Joseph many are unlike in these days, that think it a disgrace unto them to acknowledge their poor parents, Muscul. So did not David, who brought his father and mother to the King of Moab to keep them and provide for them, 1 Sam. 22.4. as Joseph here setteth his father before Pharaoh.

4. Moral. Our life here is but a pilgrimage.

Vers. 9. THe days of the years of my pilgrimage. Thus not only Jacob, but the rest of the fathers counted themselves but as strangers and pilgrims in the earth, and thereby declared that they sought a Country, Heb. 12.13, 14. So the Apostle again saith, We have not here a continuing City, but seek for one that is to come, Heb. 13.14. and therefore we should not set our affections upon earthly things, but press forward in our desire toward our heavenly Country.

5. Moral. Good officers should not seek to enrich themselves.

Vers. 14. IOseph laid up the money in Pharaohs house. Joseph was a faithful officer to Pharaoh, he did not seek to enrich himself by his office, but sought the Kings profit, and increased his treasure, Mercer.