Commentary on Genesis and Exodus

QUEST. I. Of the adopting of Manasseh and Ephraim into the degree of Jacob's sons.

Vers. 5. MAnasseh, and Ephraim shall be mine, as Reuben and Simeon are mine. 1. Jacob upon God's promise, that he should increase into many people by the spirit of prophecy, adopteth Manasseh and Ephraim into the number of his sons, that seeing Rachel was taken away, before he had many children by her, he should by these be increased. 2. He adopteth them in the place of Reuben and Simeon, the two elder brethren, and so the birth-right is conveyed from Reuben to Joseph's sons, because he had defiled his fathers bed, 1 Chron. 5.1. 3. Here we have the practice of that law afterward established, Deut. 22.17. of allotting a double part to the eldest, Iun. for Joseph had a double part, in that two tribes came of him, whereas the rest of his brethren had but each one his tribe: Manasseh and Ephraim had not each of them his double part to the rest, as some Hebrews think: but they two being the fathers of the two tribes, do make their fathers part double to the rest, Mercer.

QUEST. II. Whether Joseph had any other sons beside Manasseh and Ephraim.

Vers. 6. THe linage, which thou hast gotten after them, &c. 1. This is to be understood, 〈 in non-Latin alphabet 〉 potentially, which thou mayest get afterward: for the Scripture maketh no mention of any sons, beside these two, that Joseph had at this present, Iun. Mercer. as also it might be uncertain, whether Joseph's wife, were at this time with child, Mercer. 2. The other sons should be more properly Joseph's, yet so as that they should make no tribe of themselves, but be accounted with Manasseh and Ephraim, Iun. 3. They are deceived, which think that Machir and Galaad of Manasseh, and others of Ephraim, were those other sons of Joseph, for they are his nephews, and Manasseh and Ephraim were their fathers, not their brethren: also some think, that if Joseph had begotten any other sons, they should have had no inheritance in Canaan: but this is not like, seeing they came of Jacob, whose whole seed was chosen: likewise whether Joseph had afterward any other sons, it is uncertain: it is like he had not, because no mention is made of them in Scripture: neither doth it much skill, seeing they were to be annexed and incorporate into these two tribes of their brethren, Mercer.

QUEST. III. Why Jacob maketh mention of the death and burial of Rachel.

Vers. 7. I Buried in the way to Ephrath. 1. Jacob maketh mention of the death and burial of Rachel. 1. Not to answer a secret objection, why he buried not Rachel in the double cave with his fathers, as he himself desired to be buried, and thereupon took an oath of Joseph: because she died suddenly in the way, and he had no time to carry her thither, being in his journey: Jacob had no need to make any such excuse to Joseph, ex Mercer. 2. But these reasons may be yielded, why Jacob bringeth in mention hereof. 1. To call to Joseph's remembrance, that Rachel forsook her fathers house, and sojourned with Jacob in Canaan: that Joseph might hereby be stirred up to be willing much more to leave Egypt which was not his country, Calvin. 2. As also that he might have a greater desire to the place of his mothers sepulture. 3. Further, in that Jacob buried her in the way, being so near to the city, because he would not bury her among Idolaters: by the way he admonisheth Joseph to detest the Idolatry of Egypt. 4. But the chiefest reasons of the mentioning of this matter are; one, that seeing Rachel died, leaving no great issue behind her, Jacob hopeth that God's promise for the multiplying of his seed should be fulfilled in these two, Mercer. The other, that seeing Joseph was the eldest by his principal wife, Jacob might show how justly the birth-right was translated from Reuben to Joseph and his sons, Iun.

QUEST. IV. Why Jacob knew not Ephraim and Manasseh at the first, and why Joseph removeth them.

Vers. 12. ANd Joseph took them away from his knees. 1. Whereas Jacob before verse. 8. asked who they were, namely Manasseh and Ephraim ; it was not for that, Jacob foreseeing, that wicked Jeroboam should come of Ephraim, and Jehu of Manasseh, did therefore at the first take no knowledge of them, but deferred his blessing, as some Hebrews imagine; but the cause is shown, verse. 10. because Jacob's eyes were dim, and he could not well see. 2. Jacob caused them to be brought near him that he might embrace them: they were not set upon the bed, for they were some 22. or 23. years old, being borne in the years of plenty, some 4. or 5. years before Jacob came down into Egypt, who had been there now 17. years. 3. Joseph took them not from his own knees, but from his fathers, as the Latin text readeth, though in the original it be from his knees, not his fathers knees: that he might place them in order, to receive their fathers blessing, Mercer. for Joseph might perceive, either by the naming of Ephraim before Manasseh. or by Jacob's embracing them, that he more inclined to Ephraim before Manasseh: and therefore with Jacob's leave removeth a little, and presenteth them again according to their age, Iun.

QUEST. V. Of the translating of the birth-right from Manasseh to Ephraim what it signifieth.

Vers. 14. ISrael stretched out his right hand, and laid it upon Ephraim's head. 1. Jacob feeling with his hands, which was the elder and bigger (for the words are he caused his hands to understand, ) of purpose laid his right hand upon Ephraim, in sign of preeminence, Iun. for although among the Persians the left hand was the more honorable place, as Xenophon reporteth of Cyrus, that those, whom he honored most, he placed at his left hand, because it was most subject to danger: yet the phrase and use of Scripture is otherwise: as Solomon caused his mother to sit upon his right hand, 1 King. 2. And this is agreeable to nature, to give the preeminence to the right hand, which is quicker & nimbler, and readier for any work, Perer. 2. Jacob here transferreth the birthright from Manasseh to Ephraim, as it was before conveyed from Esau to Jacob : as the priesthood was translated from Abiathar to Zadok ; the regal dignity from Saul to David ; so here there is a translation of the birthright. 3. Which as it showeth, that God bestoweth his gifts without respect of persons: so it might prefigure the calling of the Gentiles instead of the Jews, who were as the eldest brother, as the parable of the prodigal child showeth, Luke 15.

QUEST. VI. The Angel that protected Jacob, whether he were Christ.

Vers. 26. THe Angel. 1. Although it • ee somewhat too curious out of this place to prove the Trinity, because God is twice mentioned, and the Angel in the third place: 2. Yet I think rather with Calvin and Junius, that the Angel was Christ, than with Mercerus, that it was an Angel, to whom Jacob ascribeth his deliverance, as to God's minister: and that for these reasons: 1. Because it is not unusual in scripture to call Christ an Angel, Malachi. 1.1. 2. The Angel which conducted the Israelites, is called Jehovah, Exod. 14.19, 24. Saint Paul saith he was Christ, 1 Cor. 10.4, 9. 3. Because Christ was the Mediator from the beginning of reconciliation, and of all those covenants made between God and man, Calvin. 4. In this place this Angel is joined in equal power of blessing with God, and therefore he cannot be any of the created Angels, Iun. 3. Though Christ appeared in the form and shape of an Angel, yet he took not upon him the nature of Angels, but of man: as the Angels appeared in the shape of men, yet he took not their nature, Calvin.

QUEST. VII. The great increase of Ephraim and Manasseh.

Vers. 20. IN thee Israel shall bless, &c. 1. Here Israel is taken not for the proper name of Jacob, but for the name of the whole nation that came of him: which he saw by the spirit of prophecy should be given to his posterity. 2. In thee, is not here taken casually, as the Lord said to Abraham, in thee shall all the families of the earth be blessed : for Christ of Abraham was the cause and author of this blessing. But it is only a form of blessing, which should be taken up in Israel: the Lord bless thee as Ephraim and Manasseh : as the like is used, Ruth 4.11. The Lord make the wife that cometh into thy house like Rachel and Leah. 3. And indeed Ephraim and Manasseh increased abundantly in Egypt, even as the fish, as Jacob blessed them: for at the going forth of Israel out of Egypt, there were of Manasseh, 42700. of Ephraim, 32500. and all these perishing in the wilderness, there were at their entering into Canaan, of Ephraim, 42500. of Manasseh, 32200. Muscul. so that in the space of 215. years there sprang out of Joseph 75200.

QUEST. VIII. What portion of ground it was that Jacob giveth to Joseph.

Vers. 22. I Have given unto thee one portion above thy brethren. 1. This portion was Shechem, which neither is to be understood spiritually, that as Jacob gave Joseph that place, where he buried the Idols, Genes. 35.4. So Christ should possess the Gentiles, that worshipped Idols, so Augustine. qu. 167. in Genes. 2. Neither was it the city only of Shechem, which Jacob here giveth, as Chrysost. hom. 67▪ in Genes. For Jacob's sons kept their sheep in Shechem, Gen. 37.12. and so also possessed the grounds and fields belonging to the city. 3. Neither did he only give that plat of ground, which he bought for 100. pieces of money, Gen. 33.19. as Jerome. tradition. Hebraic. For that seemed to be no great circuit bought for so little, Calvin. 4. Neither was this portion a several lot to Joseph, beside the portion that afterwards fell unto Ephraim and Manasseh in the division of the land: for they had it in their lot, Joshua. 24.32. Mercer. 5. Wherefore this portion given to Joseph, was both the city Shechem, and territory adjoining, whereof mention is made, John 4.5. For though Shechem be not here a proper name, as the Septuag. read, because of the word, achad, one, that is joined with it, (for there was but one Shechem ) yet in this word, which signifieth a part or portion, there is a fit allusion also to the place it self, which Jacob giveth, Iun.

QUEST. IX. How Jacob is said to have gotten Shechem by his sword and bow.

Vers. 22. WHich I gat out of the hand of the Amorite by my sword and bow. 1. Neither is this understood of the violent taking of the city by the sword of Simeon and Levi, which Jacob should count his act, because his family assisted them, and for his cause God spared them, Euseb. Chrysostom : for Jacob afterward accursed them for this cruel act; and professed that he no ways consented to it: into their secret let not my soul come, Gen. 49.6. 2. Nor yet by the sword and bow Jacob's innocence and justice is understood, whereby he was delivered, Jerome. or his Prayers, as the Chaldee: for we need not fly unto metaphors and figures, where the historical and literal sense may serve. 4. It is also a coact and forced interpretarion, that Jacob got it by his sword, that is, by his money, which he had by his labor gathered, Jerome. 5. And to apply it by the figure prolepsis to the time following, when the Israelites expelled the Canaanites by force, as Junius doth, is not so sin: for this had been no gift at all: and beside Jacob had already possession of Shechem in Canaan, and so might dispose of it. 6. Neither because it fell to the lot and share of Ephraim and Manasseh, is it said to be given to Joseph : but Joseph had a peculiar right in it, and therefore was buried there. 7. Some by the sword and bow expound the favor and grace which Jacob found with Hemor, to buy the ground for so little money; but force and favor are two contrary things. 8. Some think that Jacob used some ceremony, by the casting of an arrow, and holding out a sword, as Joash did in the presence of Elisha, 2 King. 9. so giving Joseph possession of that country: But Jacob speaketh of the time past, which I have gotten, not anything done then presently. 9. Some think that Jacob did indeed some such exploit by force, of arms against the Amorites, as Abraham did against the four kings, Genes. 14. though it be not expressed, Cajetan, Andre. Masius. but where the scripture sufficeth, we need not devise unwritten stories. 10. Wherefore I expound this place by that, Gen. 35. verse. 5. where after that the Shechemites were destroyed, and Jacob at God's appointment removed to Bethel, God sent a fear upon the cities round about, that they durst not encounter with Jacob and his family: who as is most like, stood upon their guard, and armed themselves, ready to have resisted their enemies, if they had assaulted them: And by this means, because Jacob held the possession of Shechem, as it were, by warlike policy, the Lord causing the Canaanites to fear his force and valor, he is said to have gotten it by his sword and bow, Lyranus. following R. Solomon, Mercer. This I take to be the most proper exposition.

QUEST. X. How Jacob is said to have gotten Shechem out of the hand of the Amorites.

Vers. 22. WHich I gat out of the hand of the Amorite: whereas Hemor▪ the Lord of Shechem was an Hivite, Genes. 34.2. the question is, how Jacob is said to have gotten Shechem out of the hand of the Amorite: for the satisfaction whereof▪ 1. Neither was Shechem the son of Hemor called an Amorite of his father, for Hemor beginneth with the Hebrew letter cheth: Amorite with, alep • . 2. Neither need we suppose, that Jacob after he had bought a piece of ground of Hemor, did afterward enlarge it by expelling the Amorites, as Masius, there being no such expressed in the story. 3. Neither yet with Pererius are we forced to say, that all the Canaanites were called Amorites. 4. But it is most like, that the Hivites and Amorites were mixed together, and that the denomination is taken from the Amorite, as the more valiant people, Mercer. this also confirmeth ou • former exposition, that Jacob, i • saying, which I gat by my sword and bow, out of the hand of the Amorite ▪ meaneth no • the surprising of the Shechemites by Simeon and Levi, for they were Hivites, not Amorites, but rather the keeping of that possession afterwards from the Amorites, which inhabited other cities adjoining, who would have invaded Jacob, but that the fear of God came upon them, that they durst attempt nothing against Jacob's sons, whom they held to be men of valor.

1. Doct. Ministers have no power in themselves to bless, but only in God's name.

Vers. 16. THe Angel blessed the children: Jacob taketh not upon him to bless in his own name, but as a Minister only and pronouncer of the blessing, desireth God to bless the children: Ministers then have no power actually in themselves to bless or curse, but only as instruments and messengers, they pronounce the sentence of blessing or cursing in the name of God: so that as the Apostle saith, he that planteth is nothing, nor he that watereth, but God that giveth the increase, 1 Cor. 3.7. Calvin.

2. Doct. God bestoweth his gifts freely, without respect to our worthiness.

Vers. 19. HIs younger brother shall be greater than he: Ephraim is preferred before his elder brother Manasseh, and therefore his tribe beareth the name of his father Joseph. Apocalyp. 7.8. whereas Manasseh's tribe is rehearsed under his own name: so was Abel preferred before Cain; Isaac before Ishmael, Jacob before Esau: this was not for any worthiness in Ephraim, more than in Manasseh: for wicked Jeroboam, that caused Israel to sin, came of Ephraim : but that we should know that all is of God's grace, without any respect unto men's work: as the Scripture saith, I will have mercy on him, to whom I will show mercy, Rom. 9.15.

1. Confut. Against the vulgar Latin translation.

Vers. 12. IOseph did reverence down to the ground. If Joseph did show such great reverence to his father, bowing himself down to the ground: it is not like that Jacob adored or worshipped the rod and scepter of Joseph, thereby giving honor to his son, as the blind Latin translation readeth, Hebr. 11.21. see before, Chap. 47. confut. 1.

2. Confut. Against the superstitious use of the sign of the cross.

Vers. 14. DIrecting his hands of purpose, &c. Hence Perer. noteth, that Jacob of purpose laid his hands acrosse, to prefigure the mystery of the cross, whereby the Gentiles, as the younger brothers, were preferred before their elder brothers the Jews, in Genes. 48. Numer. 7.

Contra. 1. Jacob had no such intendment to prefigure the sign of the cross, but as the present occasion was offered, because Joseph had so placed his sons, he could not otherwise, but by crossing his arms, lay his right hand upon Ephraim's head: so that Ephraim was not preferred to the right hand, because Jacob would lay his hands acrosse, but Jacob did lay his hands acrosse, because Ephraim was to be preferred. 2. Although the fathers did believe in the Messiah to come; yet we find not that they had so particular a knowledge, as to describe the very fashion of the cross, on which Christ suffered.

3. Confut. Against the invocation of Saints.

Vers. 16. LEt my name be named upon them: This maketh nothing for the popish invocation of Saints: Jacob meaneth not, that they should call upon his name, but should in the world be called by his name; as the like phrase is used before, verse. 6. they shall be called after the names of their brethren, as the women are said to be called by their husbands name, Isaiah 4.2. Neither do we read, that ever the Israelites made their prayers to Abraham, Isaac, and Jacob, Mercer.

1. Mor. God granteth beyond our hope.

Vers. 11. I Had not thought to have seen thy face: yet loe God hath shown me thy seed : thus God dealeth most liberally with his children, granting them many things, beyond and above their hope, Mercer. as the prophet David confesseth: thou did dost prevent him with blessings: he asked life of thee, and thou gavest him along life forever, and ever, Psalm. 12.3, 4.

2. Mor. To submit our natural affections to the will of God.

Vers. 19. HIs younger brother. Although Jacob's natural affection, might be inclined, as well as Joseph's, to the elder, yet he submitteth his affection to the will of God, who had given Ephraim the Eldership: so Abraham cast out Hagar and her sons, because God so commanded, although otherwise it was grievous unto him, Genes. 21.12, 14. so we must learn to conform our wills and affection to the will of God.

3. Mor. God's promise dieth not with his servants.

Vers. 21. BEhold I die, and God shall be with you: though Jacob died, yet the promise of God died no •• the death of God's saints though it be grievous to the Church, yet it cannot hinder God's purpose, Calvin. but as it is in the Psal. instead of thy fathers, thou shalt have children, whom thou mayest make princes, &c. Psal. 4 • .16. God can raise up others instead of his faithful servants deceased.

QUEST. I. Of the prophetical testament or Jacob's in general.

Vers. 1· THen Jacob called his sons, &c. 1. Jacob not by any natural instinct (as some hold an opinion, that the soul is more divine, and apter to foretell things to come, when death approacheth, as Xenophon reporteth of Cyrus, lib. 8. Plato of Socrates, in apolog. ) but by a divine inspiration doth prophesy what shall befall his children: as Isaac did bless his two sons, Gen. 27. Moses the tribes of Israel, Deut. 33. David blessed Solomon, 1 Chron. 29. our blessed Savior prayed for his disciples immediately before his death, John. 17. Perer.

2. Jacob doth not bless all his children, three of them he censureth for their sin: Reuben, Simeon, Levi: but Moses blesseth all the tribes, Deuter. 33. the cause is not, as R. Solomon imagineth, that Jacob purposed to bless all, but being forsaken of God's spirit, and beside himself, he falleth into a fit of frenzy: which were impious to think, Perer.

3. Some make question, whether Jacob spake these words, or Moses rather so penned them, Mercer. But it is more like, that Jacob being moved by the spirit, spake after this concise manner as a prophet, though not altogether in the same form of words·

4. Some do wonder how Moses should come by the knowledge of these words, which Jacob spake 200. years before to his sons in a corner: they may as well muse how Moses should describe the particular places of the land of Canaan, which he never saw, and set down the history of the creation: which things Moses might have by godly tradition, but most of all by the revelation of the spirit. Calvin.

5. Josephus is too slender in the reporting of this prophetical speech of Jacob, making only mention thereof in general, that he prophesied how his children should inherit the land of Canaan, lib. 2 antiquitat. Some other have been too bold, to forge other fables upon this occasion: as Origen maketh mention of a book entitled, The narration of Joseph the son of Jacob, tom. 2. in Io • u • . out of the which he citeth certain testimonies to prove the incarnation of Angels, and the prognostication of things done in the world by the stars: but Athanasius, in Synops. holdeth this to be a forged book: so is that other, called, The testament of the twelve Patriarchs, mentioned by Origen, hom. 15. in Iosun. ex Perer. Some also of our own have been too bold, in allegorizing Jacob's words, whereas the literal and historical sense is full enough, and containeth excellent matter, Calvin.

QUEST. II. What last times Jacob speaketh of.

GAther yourselves, &c. I will tell you what shall come in the last days. 2. He calleth all his children to be present, who were not all before assembled, when Jacob blessed Ephraim and Manass • h : and he stirreth them up also to attention, to consider diligently what he saith, Mercer. 2. We need not with Rupertus, by Jacob's sons to understand his spiritual seed; the Church of Christ: seeing this prophecy was literally accomplished in his carnal offspring. 3. By the lust days we understand not only the times of the Messiah, as David Kimhi, Jerome and Lyranus will have it always taken in the prophets: but sometime it betokeneth the age next ensuing: as Dan. 2.28. God showeth the King what shall be in the latter days: that is, verse. 29. what shall come to pass afterward: some part of his dream fell out in the next times and age after Nebuchadnezzar: Like as then in this place Jacob speaketh of the coming of the Messiah, verse. 10. so also he propesieth of the division of the land of Canaan among his sons, that came to pass 215. years after, Perer. Iun. and therefore Junius interpreteth the word • chari • h, in the times following, that is, afterwards. 4. But Isidorus Pelusiota is much deceived, who writeth, lib. 1. epist. 365. that whereas Jacob intended to declare to his sons the mystery of the incarnation of Christ, because they were unworthy to hear it, God turned his mind, that he forgot what he purposed to say, and told them of things past, instead of things to come: to this purpose to prove the alteration and change of Jacob's judgment, he wresteth that saying of Isaiah 40.27. why sayest thou O Jacob my way is hid from the Lord, and my judgment is passed over of my God. Contra. 1. The Prophet speaketh this not of the person, but of the people and posterity of Jacob. 2. Jacob here doth reveal to his sons the mystery of the Messiah. 3. And most of Jacob's speech is prophetical of the times to come: he only in four of them remembereth things done and past, in Reuben, Simeon, Levi, and somewhat of Joseph, ex Perer.

QUEST. III. Of Rubens prerogatives.

Vers. 2. RVben the beginning of my strength, &c. 1. This is the first effect of his strength, Iun. whom he begot in the strength of his years, Perer. as the Septuag. expound, the beginning of my sons. 2. The Latin translator is deceived, that readeth the beginning of my sorrow: which some understand, of the sorrow of travel in the first borne: some, of the Parents care, when he beginneth to have children: some, of his fathers grief, because of his incest: but this variety of exposition ariseth of the mistaking of the word, oo • , which here signifieth strength, not sorrow, as it is taken, Deut. 21.21. 3. The excellency of dignity, the excellency of power : some understand these words generally of Rubens dignity, Mercer. The Chaldee insinuateth three privileges due to the first borne, the kingdom, the birth-right, the priesthood. Jerome by dignity understandeth his double part, or gifts; by power, his command over his brethren: but by dignity rather, he meaneth, his preeminence over his brethren, which is conveyed to Judah : by power, his double part, which belonged to the eldership, bestowed upon Joseph, Iun.

QUEST. IIII. How Reuben is said to be light like water.

Vers. 4. LIght at water, thou shalt not be excellent. 1. Some understand this lightness • s water, of Rubens intemperance, that his lust carried him away as water, Jerome. Mercer. 2. But it is better referred to the lost of his dignity: that as water runneth to the lower parts, Tostat. and being poured out it leaveth nothing behind in the vessel, as oil and wine doth, Lyranus. so he was fallen from his dignity and birth-right, Iun. 3. As the next word giveth this sense: thou shalt not be excellent, or increase: for the tribe of Reuben did perform no excellent or worthy exploit: Deborah reproveth them for their backwardness, Iud. 5.15. and Reuben was but small in number, in respect of other tribes, Deuteron. 33.6. Perer.

QUEST. V. How Reuben is said to ascend or go up to his fathers bed, and the divers expositions thereof.

THou diddest defile my bed, &c. We need not to enforce here a mystical sense, either with Ambrose, to apply it to the Jews, who insulted against Christ's humanity, which was as the bed of the Godhead, and so defiled God's bed: or with Ruffinus, that they profaned the law by the which God as it were dwelled with them; by corrupting it with their glosses, by preferring the carnal rites thereof before the grace of Christ: or with the ordinary gloss by Reuben to understand the Angels, which waxed insolent against God, and so were cast out of heaven as water: or with Rupertus to expound it of heretics, who with corrupt doctrine defile the Church the habitation of God. 2. And concerning the literal sense of these words: 1. Neither do we read, thou hast defiled my bed by going up: for g • ulah ; is not the infinitive, but the preter tense, Mercer. 2. Neither is the meaning thy dignity is gone: for the word ieisugni hath a servile accent, that joineth it with the word following, Mercer. 3. Nor yet, in saying, my bed is gone up or ascended; is the meaning that Jacob forsook his bed, and never lay with Bilha more, as Kimhi: or that the dignity and honor of his bed was gone, Mercer. For the word gnalah is personally used before of Reuben, not really of the bed. 4. Therefore as before he said in the second person, Thou wentest up to thy fathers bed ; so here in the third person he speaketh to his sons in detestation of this fact, He ascended, or went up to my bed, Iun.

QUEST. VI. Simeon and Levi how said to be brethren.

Vers. 5. SImeon and Levi brethren. 1. Not so much brethren by nature, as in this their evil purpose: these two were thought to be the principal contrivers of Joseph's death, if the rest would have consented: some think that these two tribes put Christ to death, Judas of Simeon, the Priests of Levi, Mercer. Though the rest of Jacob's sons consented to this action, yet Simeon and Levi are named as chief. 2. They are said to be cruel instruments in their compacts, for so the word mechereth is better interpreted of carah to buy or bargain, than for their habitations, as Mercer. or swords, (as Jerome, as before is shown) because they made a subtle agreement with the Shechemites, Iun. And this seemeth to be the meaning of the Septuagint, who thus read, They have finished the iniquity of their purpose or invention.

3. Their cruel and unjust enterprise herein appeareth: 1. That the slaughter of the Shechemites was made against the peace and covenant concluded. 2. They made a fraudulent league, having no purpose to keep it. 3. They dishonored their own profession, killing those which were contented to be circumcised. 4. And at that time, when they were sore of cutting, and to be pitied. 5. They put not Shechem alone to the sword, who had offended, but all the rest of the City that were innocent. 6. They were not content with the slaughter of men, but made a spoil and havoc of the City, Perer.

QUEST. VII. What Jacob meaneth by his glory.

Vers. 6 MY glory, be not thou joined with their assembly. 1. Some by glory understand good name and fame; some the soul, the glory of the body, Mercer. But it rather here betokeneth the tongue, which is the instrument of praise and glory, as it is taken Psal. 30.16. there the word translated tongue, is in the original chebodh, glory: so that the meaning is, that as he gave no consent unto them in his heart, so neither would he afford that action any approbation with his tongue, Muscul. Iun. 2. R. Solomon expoundeth the first clause, into their secret let not my soul come, of Zimri his unclean act, who was of Simeon, that in secret companied with Cozbi, Numb. 2. and the other of Core his rebellious assemblies, Numb. 16. who was of Levi: but it is more properly referred to the time past, concerning the cruel exploit of Simeon and Levi, Perer.

QUEST. VIII. Whether Simeon and Levi digged down a wall, killed, or haughed the oxen.

Vers. 6. IN their self-will they digged down a wall. 1. Some read, they haughed a bull, Septuag. or carried away their oxen, Iun. They which follow this reading, some refer it to Shechem, who was the principal man whom they slue: some understand it of Joseph, who is compared to a bullock: Deut. 33.17. the same word shor is there used, Tharg. Hieros. because Simeon and L • vi are held to be ring-leaders in that conspiracy against Joseph: for they were of the elder sort, not the younger brethren, that would have had Joseph killed: now Reuben and Judah, the first and the fourth sons, consented not to kill him: therefore it is most like, that Simeon and Levi were the authors; for which cause some think, that Joseph afterward caused Simeon to be bound in Egypt: but this exposition agreeth not with the former clause, in their wrath they slue a man: for Joseph was not killed. Junius seemeth to understand it of the spoil of the City, and carrying away of their cattle; but that seemeth to have been the act rather of Jacob's sons, than of Simeon and Levi, Gen. 34.28. 2. Mercer, Musculus, Calvin think this to be the better reading, they digged thorough a wall: Of which reading these reasons may be given: 1. Because this was a more peculiar and proper act of their rage, than to carry away their oxen, that proceeded of a covetous, rather than ireful mind. 2. Though this be not directly expressed, yet these words insinuate as much, they went into the city boldly, Gen. 34.25. that is, breaking into the city violently, and over throwing the walls before them, Perer. 3. Though shor, the word here used, signify an ox, shur, a wall; yet schurech may be put for ch • lem, as the Chaldee Interpreter readeth, shur. 4. The word ghacar, to root or pull up, properly understood, of plants, Eccles. 3.2. is more fitly by a metaphor applied to the rooting up of cities, Z • phan. 2.4. than unto cattle and living things.

3. But these reasons notwithstanding I rather prefer the reading of the Septuagint: they houghed an ox or bull: for shor, the word here used, signifieth an ox, c. 32.5. Deut. 33.17. the word shur is a wall: neither needed they to have undermined the walls, the city being secure, and the gates open unto them: the word ghakar is gnakar, signifieth to hough or cut sinews, as Josh. 11.6. Joshua is bidden of the Lord to hough the Canaanites horse: it seemeth in their fury, that they abused the dumb beasts, as Balaam in his rage threatened, if he had had a sword, to have killed his Ass, Numb. 12.29. now in that this is not mentioned before in the story; it need not see me strange in all matters and circumstances of fact, the Scripture useth not to express, as that of Jacob's concerning the Amorites, with the sword & bow, c. 48.22.

QUEST. IX. How Simeon and Levi were divided in Israel.

Vers. 7. I Will divide them in Jacob. 1. Jacob appointeth a punishment answerable to the offense: for as before they conspired together to do mischief, so now they shall be separated and divided, Iun. 2. Which accordingly came to pass; for Simeon had no possession or inheritance by himself, but intermingled with Judah. Ios. 19. and were constrained afterward by force of arms to enlarge their bounds, 1 Chron. 4.41. Iun. Some think that the poor Scribes which were dispersed in Israel came of Simeon, Tha • g. Hieros. But certain it is, that it was a base and contemptible tribe in respect of the rest: for which cause Moses ▪ omitteth it in his blessing, Deut. 33. Mercer. rather than for that Simeon was cruel against the Shechemites, for then Levi should have been omitted also: or because Simeon was the chief in the conspiracy against Joseph, or because Judas Iscariot came of Simeon, for both these are uncertain: or for that Zimri of Simeon lately had committed such an unclean act, as Perer. 3. Levi also was divided in Israel: they had no certain inheritance, but only certain cities allotted unto them among the rest of the tribes, to the number of 48. Ios. 21. they also went wandering up and down the tribes, to gather the tithes of their maintenance, Mercer. 4. Yet God, who could bring light out of darkness, turned this, which at the first was ordained for a punishment, to a blessing; for the calling of the Levites was honorable to themselves, and everyone was glad to entertain them: it was also profitable to others for their instruction, Calvin. 5. This prophecy against Simeon and Levi is not unfitly by Ambrose, Ruffin. Rupert. applied against the Scribes & Priests that put Christ to death; for by this means the walls of Jerusalem were digged down & overthrown, & the Jews are dispersed in the world to this day, Perer.

QUEST. X. Of the preeminence of Judah.

Vers. 8. THy brethren shall praise thee, &c. 1. Though Judah also was faulty concerning Tamar, yet Jacob passeth over his offenses, and of the rest of his sons touching only the most notorious sins among the rest, as of Reuben, Simeon, Levi, Muscul. 2. In saying, Thy brethren shall praise thee, he alludeth to the name of Judah, so called by Leah, of judah, to praise, because she had occasion thereby to praise the Lord: and now his brethren shall magnify and praise him, Iun. The Chaldee readeth, Thou hast confessed, and wast not ashamed: which some understand of Judah his delivering of Joseph, or of his acquitting of Tamar: but the other reading is more proper. 3. Jacob prophesieth four things of Judah▪ 1. His principality over his brethren, verse. 8. 2. His victory over his enemies, verse. 9. 3. The stability and continuance of his kingdom under the Messiah, verse. 10. 4. His outward plenty and prosperity, verse. 11. 4. Thy fathers sons shall bow down, &c. Though Joseph for the time present had the temporal honor, yet the perpetual preeminence is given to Judah: so that hence it appeareth why the Lord was angry with the people for desiring a King, because the time was not yet come when God purposed to exalt Judah: and for the same cause the Kingdom of Saul, of Benjamin, not of Judah, prospered not, Calvin. 5. This authority of Judah over his brethren took beginning, Judge. 1. when the tribe of Judah was appointed to be as the Captain to the rest after Joshua his departure, but it was more fully accomplished in David and Solomon ; and most of all in Christ, of David, of whose kingdom shall be none end, Iun. 6. Although the ten tribes did revolt from Judah, yet the right of the kingdom remained with Judah still: which continued, notwithstanding it was often by Israel impugned, when the other was dissolved, Calvin.

QUEST. XI. Of the explication of the tenth verse.

Vers. 10. THe scepter shall not depart. 1. The word is shebet, which is sometime taken for a tribe, Psal. 78.68. and so Junius readeth here, it signifieth also a scepter, Jerome, Mercer, Pagnin, agreeable whereunto, the Septuagint and Chaldee read, the Prince shall not fail, &c. and the next word giveth it, because it belongeth to the Prince to make laws. 2. The word mechochech doth not here properly signify a Captain, as H.S. translate, nor a Scribe, C. but a Law-giver, as it is taken, Psal. 60.7. Judah is my Law-giver, Iun. Mercer. 3. From between his feet: not because Kings or Judges use to have Scribes sitting at their feet, as the phrase is taken, Deut. 33.3. Va • ablus, Calvin ; but the meaning is, that Judah should always have a Law-giver borne of his posterity; (so is the phrase used, Deut. 28.50.) and brought up as upon his knees, ( Gen. 50.23.) Iun. The Latin and Greek Translator, keeping the same sense, read, a Captain out of his thigh: the Chaldee, from among his sons: which in effect is the same, Mercer. 4. Shiloh, some derive of shalah, which is to be peaceable, Mercer. Some of shalach, to send, reading cheth for he, Jerome. Some read shiloh, making it two words, which signifieth, which to him, supplying are due, or laid up, which is the meaning of the Septuagint, Oleaster. But it is most like to come of shil, which is a son, and he is put for van; shiloh then is, his son, and it seemeth to be derived of shiliah, which signifieth the burden, or after-birth, and is taken for the child contained therein, Deut. 28.57. but is more specially understood of Christ, who proceeded from the womb of a virgin. 5. The people shall be obedient unto him, rather than shall be gathered: or he shall be the expectation of the Gentiles, as Jerome ; as is shown before in the divers readings: and therefore we need not busy ourselves with Pererius, to search how Christ should be said to be the expectation of the Gentiles: either with Augustine, to understand it of the expectation of his second coming; or that the Gentiles stood in need of Christ, and therefore ought to expect him, or to understand it of the converted Gentiles that looked for Christ, Perer. for the true reading of these words will ease us of this labor, though I deny not but that Christ was also the expectation of the Gentiles: as he is called the desire of the nations, Hagg. 2.8. so called of the effect, that considering the great salvation which Christ brought to the Gentiles, he ought to be desired of all, and was desired after the light began to appear unto them.

QUEST. XII. Against the Jews who deny the prophecy of the coming of the Messiah to be fulfilled.

Vers. 10. THe scepter shall not depart. 1. The Hebrews do but c • vill, that by shebeth which signifieth a scepter or rod, do understand affliction: for neither is it true, that affliction departed not from Judah, till Messiah came: and the next words, nor a Law-giver from between his feet, do show that it is here taken for a scepter, rather than a rod or scourge: and Jacob prophesieth all happy and prosperous things to Judah.

2. Neither is this the sense, that after Messiah is come, who should restore the kingdom of Judah, the scepter should never depart: for beside that, Jacob speaketh not of the spiritual, but temporal regiment of Judah, the words will not bear that sense, which are guad che, until, not after Messiah is come.

3. Rab. Solomon's conceit is without show of reason, who holdeth that the scepter is not yet departed from Judah, and therefore concludeth that the Messiah is not yet come: for it is notoriously evident to all the world, that the Jews have no common-wealth at this day, or regiment, but are tributaries and subjects to other Kings, as to the Persian, the great Turk, and others.

4. Some Hebrews take Shiloh for the proper name of that City where the Ark of God continued a long time: as though the meaning should be this, that Judah should not lose his dominion, till a King came that should be annointed in Shiloh, which they took to be Saul. Contra. 1. Saul was not elected King in Shiloh, but in Mizpah, 1 Sam. 10.17. Shiloh was then forsaken and became desolate: the coming of Shiloh is then improperly taken for the desolation and ruin thereof. 3. After this Judah began to have thescepter in David, and therefore it is an impudent and shameless gloss, to make the regiment of Judah then to have an end, when it took beginning.

5. And it is absurd, to make this Shiloh Nebuchadnezzar, who should be the man sent of God to punish Israel, and by whom the scepter was taken from Judah, which is the opinion of some Hebrews: for after the captivity Zerubbabel the son of Selathiel, was the Prince of Judah, and a Captain and lawgiver to the people, Ezra 2.2. Hagg. 1.1.

6. Some say that this promise for the continuance of the regal authority in Judah, until the Messiah came, was only conditional, if their sins did not deserve otherwise. Contra. 1. No such condition in Scripture is expressed, not here inserted by Jacob. 2. It is to be observed, that the promises concerning the Messiah are absolute, and not conditional: as that he should come of the seed of Abraham, and of the root or stock of David, and that he should be born of a virgin, and that in Bethlehem: as these prophecies had no condition annexed, no more hath this, ex Perer.

QUEST. XIII. How this prophecy of Judah was accomplished.

WHerefore the Jews do but cavil, and in vain seek to obscure this prophecy of Jacob, concerning the Messiah. But a greater question ariseth among ourselves, how and when this prophecy took place: for seeing the Israelites had four kind of governments; 1. They were governed by Captains, Moses and Joshua: 2. By Judges: 3. By Kings till the captivity: 4. By the high priests, that were as Kings until Herod : in all these changes, unless only under the Kings, the government was least of all exercised by the tribe of Judah : for Moses was of Levi, Joshua of Ephraim, two only of the Judges Oth • niel and Ibzah were of Judah : and from the return out of the Captivitie, the high Priests were the chief commanders, and many of them crowned Kings: how then can it be justified that the scepter did not depart from Judah, till the Messiah came?

1. Some think that the scepter and kingdom is not strictly tied unto Judah, but only a principality, in respect of other tribes, which might be, though other tribes had the regal authority, Euseb. lib. 8. de prapar.

Contra. 1. But Jacob directly saith, the scepter shall not depart from Judah, the S. and C. read, the prince shall not fail from Judah. 2. How could Judah have the principality, when another tribe had the imperial authority? there is no question, but that after the Captivitie, the tribe of Levi, having the crown, had also the preeminence and principality over other tribes.

2. Some think that Zerubbabel of Judah, and his posterity had the princely authority till Herod, Cyril. lib. 8. cont. Julian. Contra. 1. The histories of that nation, as is extant in Josephus, do testify the contrary, that the chief government was in the Maccabees, and their line, which were of Levi, Aristobulus son of Hircanus the son of Simeon, was the first Levite that bare a crown: and it continued in his race until Herod. 2. We want not sufficient evidence; for this is in the Scripture: for the prophet saith concerning Jeconiah, that none of his seed should sit upon the throne of David, Ierem. 22.30. in him the regal line of Judah ended. 3. A third opinion is, that the high priests after the captivity were of Judah by the mother side, as Jehoiada the priest married Iehoshabeath sister to Ahaziah the King, 2 Chron. 22.11. sic T • status. some say further that they were also of the tribe of Judah by the fathers side: and by this means, the scepter did not depart from Judah.

Contra. 1. It is uncertain, whether the high priests did always take their wives out of the tribe of Judah, though some did, nay it is more probable they did not. 2. Though they did, yet could they not be said to be of the tribe of Judah: for the tribes were counted by the fathers side, not the mothers. 3. And by this means, it should be rather true of Levi, that the scepter should not depart from him, than of Judah. 4. Neither will it satisfy to say, the high priests were of Judah by the fathers side, for then the Maccabees might have challenged the kingdom by inheritance, whereas it came to them by election: as Jonathan was chosen by consent of the people, in the place of Judas, 1. Mach. 9.31. and beside the Apostle witnesseth, that never any of the tribe of Judah had the office of the priesthood, Heb. 7.14. but Mattathias was a priest, 1 Mach. 2.1. and therefore not of Judah.

4. Cajetan answereth, that the scepter was taken away quoad actum, in act, but not quoad spem, in hope : but still they were in expectation, that the kingdom should be restored in the Messiah.

Contra. This answer is not sufficient. 1. Because Jacob speaketh of the visible and terrene kingdom, annexed to Judah, whereof there was no hope to have it restored, as the prophet Jeremiah saith of I • conias, that none of his seed should sit upon the throne of David, Ierem. 22. and yet the Messiah came of Jeconiah : his kingdom was therefore spiritual. 2. By this interpretation, this place, which we urge against the Jews, to prove that the Messiah is come, should want his force: seeing they might also answer, that the kingdom of Judah is only ceased and intermitted in act, but not in hope to be restored.

5. Cano lib. 2. de loc. theolog. hath found out this answer, that the tribe of Judah had not lost the scepter, quoad jus, in respect of their right, though, quoad usum, in regard of the use, it might be administered by other tribes: and to this purpose he allegeth that place, 1 Machab. 14.41. How the Jews and priests consented that Simeon should be their prince and high priest perpetually, till the Lord raised up the true Prophet: where the men of Judah surrender their right to Simeon.

Contra. 1. True it is, that the right of the kingdom appertained to Judah : and neither could the tribe of Judah give it to any other tribe, nor they take it: and therefore it is well observed; that the Maccabees and their posterity were justly punished of God, as usurpers: first in being perverted with the wicked sect of Sadducees: for Johannes Hircanus the son of Simon, was a Saducee, and put many of the pharises to death: so did his son Alexander, who slew 50000. Pharisees; secondly, they were dispossessed of their crown and dignity by Antipater, their servant, and his son Herod. 2. Yet this cannot be the meaning of this prophecy, for then we could not conclude out of this place against the Jews, that the Messiah is come, seeing they may also answer, that the scepter is not gone from Judah yet, quoad jus, in respect of the right, and therefore they may yet expect the Messiah: Jacob therefore must be understood to speak of a real and visible principality in Judah, which should not cease, till Messiah was to come, and the ceasing thereof should be taken as a manifest argument of the approaching of the Messiah.

6. Wherefore, seeing it is manifest, that the scepter and princely government did not really remain in the tribe of Judah, till the coming of the Messiah: for Ezekiel thus prophesieth of the kingdom of Judah: Thus saith the Lord, I will take away the diademe, and take off the crown, it shall be no more the same, &c. I will overturn, overturn, overturn it, till he come, whose right it is, and I will give it him, Ezech. 21.26, 27. And so indeed, the government after the captivity was thrice turned, and changed, first they had captains, as Zerubbabel, for their chief governors, then the high Priests, last of all, Kings. Seeing I say that the real and actual principality and regiment of Judah ceased, not long after the • r return out of captivity: as the Prophet Amos saith, In that day will I raise up the tabernacle of David, that is fallen down, chap. 9.11. And seeing further that it sufficeth not, that the princely regiment remained still in the tribe of Judah, in hope, or in right: for the Jews might answer us, that it so remaineth still: therefore this prophecy can receive no other sense or interpretation, than one of these four ways: which I will set down, with the approbation of the best.

1. Some by Judah understand, not the tribe of Judah only, but the whole nation of the Jews, both because, although there were of the tribes of Levi and Benjamin among them, yet the whole Common-wealth had the name of Judah : and the Kingdom was in the tribe, lot, and territory, that appertained to Judah : and therefore it may fitly be called the scepter of Judah, though it might be usurped by some, not of the tribe of Judah : and in this sense it is true, that the Jews had always a King and governor of their own nation, until Herod an Idumaean invaded the regal dignity, in the 30. year of whose reign, Shiloh the Messiah was borne, Pererius, who allegeth Eusebius, histor. lib. 1. cap. 6. August. lib. 18. de civit. Dei, c. 45. Rupertus lib. 9. in Gen. c. 29. as authors and fautors of this opinion.

This interpretation might well be received, but that it seemeth, by Jacob's several prophecies of his sons, that he meaneth particularly the tribe of Judah, and such as should be borne of that tribe: for so is the meaning of that phrase, from between his feet: and seeing Jacob had said before, thy brethren shall praise thee, thy fathers sons shall bow unto thee, meaning by Judah, that particular tribe, and not the whole nation of the Jews, it should seem that Judah also in this place should be taken in the same sense.

2. These words also of Jacob's prophecy, until Shiloh come, may be understood of that time, when the certain term and number of years should be revealed of Shilohs coming, which was shown unto Daniel in the first year of King Darius, Daniel 9.1. To whom Cyrus permitted the regiment of Babylon, who re • gned together with him: from which time there are reckoned 70. weeks, that is, 490. years: which weeks begin in the first year of Cyrus, when the Edict went forth for the return of the Jews, and end in the passion of Christ, at this time, &c. At this time Zerubbabel prince of Judah was captain of the people, Ezra 2 2. and unto this time, after the scepter was given to Judah in David, it was not removed, but only during the captivity of Judah, when it is like also that the heads of Judah bare the greatest sway over their brethren: I leave this interpretation to the judgment of the learned, neither do I much insist upon it: seeing the prophecy of Jacob rather aimeth at the historical coming of the Messiah, than the prediction of his coming.

3. Some do take the word shebet here not for a Scepter, but for the tribe, as Junius and Oleaster translate: the tribe shall not depart from Judah : this opinion may seem probable for these reasons: 1. the word is so taken in this chapter for a tribe, verse. 28. these are the tribes, shibte •• and it is very rare, or not at all used in Moses for the scepter. 2. Thus this prophecy was evidently fulfilled, for till our Savior Christ's time the line of Judah, especially from David, was exactly kept, as may appear by the genealogy set down by S. Matthew and S. Luke : but after Shiloh was come, the policy and government of the Jews was within one generation dissolved, and the line and stock of Judah not regarded, but shuffled and confounded with the rest: neither can the Jews tell at this day, of what tribe they are descended: I therefore herein approve of Calvin's judgment, who understandeth this prophecy of the policy and common-wealth of the Jews: which presently after the Messiahs coming was overthrown. 3. But it will be objected, that the tribe of Levi continued till Christ's time, as well as Judah, Perer. I answer, that Levi was none of the 12. tribes, neither had his peculiar lot, as the rest had, but according to the prophecy of Jacob, he was dispersed in Israel: again, though some of the Levites kept their pedigree, yet most of them could not prove their descent, as it appeareth, Ezra 2.62. these sought their writing of the genealogies, but they were not found, therefore were they put from their Priest-hood: and further mention is made, that the names of the chief fathers of the Levites were written unto the days of Johanan, and some of them to the reign of Darius the last King of Persia, Nehem. 12.22, 23. it seemeth then, that after that, their genealogies were not kept.

4. Some understand this prophecy of the 70. Elders, called Sanhedrin, which were elected out of Judah, to whom the cognizance of the weightiest causes, and establishing of laws appertained: who were of such supreme authority, that they convicted Herod, who hardly escaped the sentence of death for his contumacy: these Sanhedrin continued until Herod, who not long before Christ's birth, rooted them all out: and then Herod himself was absolute King: sir Mercer.

This interpretation joined with the former, I prefer before the rest: for in this sense Judah shall be taken for the particular tribe: and the word shebet, signifieth sometime the authority of the Judge and magistrate, as Judge. 5.14. Amos 1.6. The meaning then of this prophecy is, that Judah should be possessed of the regal, or at the least the chief authority, until Messiah come.

QUEST. XIV. Of the abundance of vines and wine promised to Judah.

Vers. 11. HE shall bind his asse foale to the vine, &c. 1. We do not with O • kelos, by the asse and foale, understand the parents and children, that should cleave unto the law, as tied to the vine: and by the washing of their garments in wine, that the Princes should be clothed in purple: by the eyes, the hills which should be full of vines; and by the teeth, the fields white with corn. 2. Neither need we here run to allegories, as to make the binding of the asse to the vine to insinuate the calling of the Gentiles to Christ: and by the blood of the grape to understand the blood of Christ, by the which we are washed from our sins: by the eyes, the Prophets and Apostles: by the teeth, the Doctors and Pastors of the Church, whose office it is to prepare the spiritual food for the people. 3. Nor yet is that mystical sense proper to this place, to signify the abundance of spiritual knowledge in the Church under Christ. 4. And with Jerome literally to understand the colt which the Apostles found tied, which they loosed and brought to Christ, seemeth to be forced. 5. Wherefore the meaning is no more but this: to show, that in Judah's lot, there should be vines of that greatness as they might serve to bind their asses unto, Perer. and they should be as common, as shrubs, and bushes, to the which they use to tie their Cattle, Iun. Calvin. And that they should bring their asses to their vineyards, to load them with grapes, Mercer. Yea and such plenty of wine they should have, that they might use it instead of water to wash their garments, Mercer. and it should be excellent wine, such as maketh the eyes of them that drink it red: and such store of good pastures should be in Judah's portion, that they might eat milk in great abundance, Iun.

QUEST. XV. Of the situation of Zabulun.

Vers. 13. ZAbulun shall dwell by the sea side. 1. Jacob rehearsed not his sons according to the order of their birth, for Zabulun was the tenth son: first, he nameth the sons of Leah together, then the sons of the concubines; Zabulun is set before Isachar, who was the elder in respect of the situation of the country, for Isachar had his lot between Zabulun and Dan, Mercer. Zabuluns border did not extend to Zidon, for it is like mention would have been made thereof, Josh. 19. where the dwelling of Zabulun is bounded, Perer. Neither is the meaning that they should only traffike with the Sidonians, as Andr. Masius : but that their side and coasts should be over against S • don, situated by the sea, and full of havens, Iun. 3. This tribe of Zabulun was famous, because of the mount Tabor, where Christ was transfigured, and the city Nazareth, where Christ was conceived, Luke 1.26. and brought up, Math. 2.23. there also Christ began to preach, Matth. 4.15. to the people that sat in darkness: he began there, where was greatest need: for they that dwell by the sea are most given to corrupt manners; 1. Because of their wealth, which maketh them proud. 2. Their situation, which ministereth occasion of robberies, and pyracies upon the seas. 3. Because of their trading with other countries: and therefore Plato in his common-wealth would not have the Metropolis, or chief city, near unto the Sea, by ten miles, as Eusebius showeth, that Jerusalem was situate, Libr. 12. de praeparat. c. 27. ex Perer. 4. I omit here Ambrose allegory, that compareth the Church to Zabulun, which is situate upon the sea of this world, subject to much trouble, seeth the wrack of Heretics, Pagans, Jews: is occupied in spiritual merchandise, in transporting and bringing men to the kingdom of God: Jacob hath no such meaning here, but only showeth how well Zabulun should be situated for traffic, as Moses afterwards said, Rejoice Zebulun in thy going out, that is, in thy prosperous voyages, Deut. 33.18.

QUEST. XVI. Of Isachars sloth and love of ease.

Vers. 14. ISachar shall be a strong asse, &c. 1. The Chaldee paraphrast giveth a contrary sense, that Isachar shall subdue provinces, and dispeople the inhabitants: whereas Jacob showeth, that by reason of their sloth, they shall become tributary. 2. Some Hebrews understand this couching like to an asse, of their great labor and study in the law, as out of this tribe came men that had understanding of times, to know what Israel ought to do : 1 Chron. 12.32. but this is but an enforced interpretation. 3. Isachar then is compared to a strong asse, (not lying between two bounds, that is, the sea of Galilee on the one side, and Thabor on the other, as Mercer. but) couching between two burdens, as the word mish • hat, is better translated: because an asse yieldeth his back to the burden, and willingly beareth it, and plyeth his provender, notwithstanding his burden; so Isachar should labor as an asse in tylling of the ground, and give himself to sloth at home, and do no exploit abroad, as Moses saith, and thou Isachar in thy tents, Deut. 33. That is, he would not willingly be drawn from home, but rather choose to redeem his ease and quietness with any tribute, imposition, or other burden, that should be laid upon him, Iun.

QUEST. XVII. How Dan should judge his people.

Vers. 16. DAn shall judge his people, &c. 1. In that Dan is placed next, who was the son of Bilha R • chels maid▪ and Naphtali was the other, but Gad and Asher come between, the reason may be, for that their 〈◊〉 did so fall out together in the land: or i • 〈◊〉 like that Jacob did not tie himself to any order in the setting down of his children, Mercer. 2. This prophecy is unfitly applied to Antichrist, that he should be as a serpent biting the horse heels, as Perer. for that Antichrist shall not come of Dan, it shall be shown afterwards among the places of confutation: neither 〈…〉 understood of the tribe only in general, that it should be counted as one of the tribes, Calvin. nor yet of Sampson only, as the Hebrews, who caused the rider to fall back wards▪ when he pulled down 〈◊〉 house upon the Philisti •• : But it is both understood of the whole tribe in general, how by subtlety they should enlarge their bounds, as we may see Judge. 18. with a special reverence to Sampson, who of Dan judged Israel 20. years, and by subtlety unawares did assault the Philistine: and therefore is compared to a Lion leaping out of Bashan for his prey, Deut. 33.2 • . so that this is set down as an honor to the tribe of Dan ▪ that as out of other tribes, four only excepted, Reuben, Simeon, Gad, Asher, so out of Dan should arise one that should judge his people, Chaldee▪ Paraph. Iun.

QUEST. XVIII. What salvation Jacob looketh for.

Vers. 18. O Lord I have waited for thy salvation, &c. 1. The meaning of which words is not that he desireth to be preserved from the craft of Dan, as before he said of Simeon and Levi, into their secret let not my soul enter, verse. 6. Olanster. 2. Nor yet doth Jacob correct himself, as though he had taken Sampson for the Messiah, for seeing by the Spirit of Prophecy what great deliverance he should bring to Israel: and therefore now showeth that he expecteth another Savior, Rupert. Lyr •• us: for Jacob did know that the Messiah should come of Judah, and not of Dan. • . Neither ye • saith he thus to convince the Jews of error, which in time to come should take Antichrist for the Messiah: teaching them to expect the true Messiah, Perer. for there is no such fear that the Jews should take Antichrist, which is the Pope, with his idolatrous corporation for their Messiah. 4. Therefore Jacob foreseeing the double dangers which the tribe of Dan should be subject unto, both temporal, in being oppressed of their enemies, as they were of the Amorites, Judge. 1.24. and spiritual in being corrupted with idolatry, Judge. 18. Jacob prayeth for God's gracious assistance and deliverance, Iun. looking also to the Messiah, in whom the deliverance and redemption of his Church is accomplished.

QUEST. XIX. Of the victory of Gad.

Vers. 19. GAd, an host of men shall overcome him, &c. 1. Jacob alludeth much to his sons names: as before he said, Dan shall judge his people, whom Rachel so called, because the Lord had judged on her side, Gen. 30.6. which is derived of don, to judge: so here also in another sense reference is made to the name of Gad, which signifieth an host or army.

2. Some do understand this prophecy of Iepthe, of his good success against the Ammonites Judge. 11. whom they think to have been of the tribe of Gad, because he was of Gilead, where the Gadites inhabited, 1 Chron. 5.16. Cajetan. Contra. Iepthe is rather to be thought to have been of the tribe of Manasseh, because Gilead was his father: not Gilead the son of Machir, the son of Manasseh, but another of the same name and kindred: and the children of Manasseh had the half of Gilead in their lot, as the Gadites had another part, Ios • . 13.31.

3. Some do expound this prophecy of the Gadites marching with the rest of the tribes against the Canaanites, and their returning back again over Jordan to their own possessions: so Jerome and the Chaldee Paraphrast: but this was not peculiar to the Gadites, for the tribe of Reuben, and the half tribe of Manasseh went also before their brethren as well as Gad: neither in this their exploit were they overcome, but had prosperous success against the Canaanites.

4. This prophecy then is rather to be preferred to the divers conflicts which the Gadites had with the Hagarenes, with Iethur, Naphish, and N • dab, whom at length they overcame, when as they carried from them 50000. Camels, and a great prey of cattle beside, 1 Chron. 5.20. Iun. Mercer. This also is agreeable to the prophecy of Gad: comparing him to a Lion, that catcheth for his prey, the arm with the head, Deut. 33.20.

5. Moses goeth further, and speaketh more particularly to Gad, as, He looked unto himself at the beginning, and there was the portion of the law-giver hid: that is, the Law-giver Moses, first looked unto this tribe, and gave them a portion beyond Jordan: the Latin translator readeth corruptly; Because the Doctor or teacher was buried or laid up in their part or lot: which Perer. understandeth of Moses burial in Mount Nebo, which afterward belonged to Gad: but the place of Moses burial was not yet revealed: Moses further addeth; He shall come with the hands of the people, to execute the justice of the Lord: which was performed when Gad went up before Israel against the Canaanites.

QUEST. XX. Of the blessing of Asher.

Vers. 20 COncerning Asher, his bread shall be fat, and he shall give pleasures for a King. 1. Some read, he shall enjoy, or be nourished with the pleasures of a King, Chaldee. but the other reading is more proper and agreeable to the original. 2. These pleasures fit for a King, are not understood of his fat bread, as Mercer. but rather of other delicate fruits wherewith that Country abounded: as Moses saith, of Asher, He shall dip his foot in oil, Deut. 33.24. which is acceptable to Kings, and whereof are compounded sweet ointments for Princes, Ol • aster. 3. Moses setteth down other blessings of Asher beside the pleasantness of his soil: as that he shall be blessed with children: His shoes should be iron and brass: his Country should abound with these metals: and further, his strength should continue all his days: Asher should bring forth strong men: Jerome readeth, as the days of thy youth, so shall be th •• e old age, rather interpreting than translating: Junius for strength, readeth, speech, making this to be the sense; there shall be speech of thee as long as thou livest: but the word 〈◊〉 , signifieth strength, rather than speech, as the Septuag. do express the sense by the word, Exius, 〈◊〉 , strength. 4. This fat bread may ••• tually be applied to Christ, who i • the bread of life, that nourisheth our souls. John 6. Must • l.

QUEST. XXI. Of the blessing of Naphtali.

Vers. 21. NEphtali is an hind let go, giving goodly word • , &c. 1. The Hebrews understand 〈◊〉 blessing given to Naphtali of the fruitfulness of the ground, which by reason of the forwardness thereof in speedy bringing forth of fruit, is compared to an Hind: from thence the first offering were brought to the Temple, over the which the Priests praised God: to this sense the Chaldee Paraphrase seemeth to incline, as is to be seen before in the divers readings. 2. Some do apply it to Barak of Naphtali whose victory against Sisara is described, Iu • . 4. and the goodly or fair words here spoken of, to the 〈◊〉 of Barak and Deborah, Iud. 5. Consent. 3. But as this prophecy very well comprehendeth that event, 〈◊〉 generally describeth the state and condition of the whole tribe, who should be as forward to battle 〈◊〉 an Hind let go of the hunters is swift: but yet they should by friendly and peaceable words seek for peace, before they would rashly attempt wa •• e, Junius they should be of gentle and friendly behavior▪ and therefore beloved, Perer. Hereunto agreeth the prophecy of Moses: Naphtali satisfied with 〈◊〉 , and filled with the blessings of the Lord, Deut. 33.23. 4. And whereas it followeth in that place, possess the West and the South : the meaning is not, that he should possess the Sea, as Jerome trana • sleth, either the Mediterranean Sea, or the Sea of Tyberias, as the Chaldee: or that he should by traffic with others have benefit of the Sea; but because the Sea was Westward, it is usually taken for the West, as Gen. 12.8. Bethel is said to be on the Sea side, that is, Westward. 5. This prophecy also may be extended to the times of Christ, who began to preach and to utter his pleasant and comfortable words in the tribe of Naphtali, Matth. 4. Jerome.

QUEST. XXII. Joseph why compared to a fruitful bough.

Vers. 22. IOseph shall be a fruitful bough. 1. Which is a better reading than to say, a son increasing: because of the words following, a fruitful bough by the West side, where the metaphor is continued: Joseph is campared to a fruitful bough planted by the fountain, Junius. 2. His branches run upon the wall, that is, out of him branched the two tribes, Ephraim and Manasseh, Chaldee. Iun. Some read, his daughters ran upon the wall, which R • si expoundeth of the daughters of Egypt, that did strive to behold Joseph riding in his chariot: some of Joseph's mistress that gazed upon his beauty: but the first r • ading is to be preferred, Iun. Mercer.

QUEST. XXIII. How Joseph his bow abode strong, &c.

Vers. 23. THe archers grieved him, &c. his bow abode strong, &c. Some refer this to the time to come, signifying the great troubles and afflictions which Joseph's posterity should have, and the divers conflicts with the Syrians and other enemies: but it more aptly describeth the divers attempts of Joseph's brethren, of his mistress and master against him, Junius, Mercer. 2. It typically also setteth forth the practices of the Scribes and Pharisees against our Savior▪ Calvin. The Septuagint read amiss, Their bows were broken : and the Latin Interpreter, The bonds of his arms were loosed: referring it to the bonds and fetters wherewith Joseph was tied: whereas in a contrary sense the text is, his arms were strengthened: not adorned with bracelets and gold, as the Chaldee: but Joseph is likened to a strong archer: that as the other his enemies as archers shot at him, so his bow was steadfast, and his arms strong: thus the inward fortitude and strength of his mind is expressed, Mercerus.

QUEST. XXIV. In what sense Joseph is called the feeder and stone of Israel.

Vers. 24. OF whom the feeder, &c. 1. Of whom, that is, of the mighty God of Jacob, not of Joseph, for he is meant by the feeder: nor from whence came the feeder, that is, out of prison Joseph was taken: but the meaning is, that the mighty God of Jacob appointed Joseph to be a feeder, &c. 2. Neither by the feeder do we understand the Captains and Kings that came of Ephraim, out of Joseph: neither yet do we approve that reading, Of whom was he that feedeth the stone of Israel: that is, Jacob, which was the head and stone of that family, as the Chaldee, Mercer. Pagnin. nor yet by the stone of Israel is God understood in this place, as the Genevens. read, the feeder of the stone of Israel: but the best reading is, of whom, that is, of God was the feeder and stone of Israel, that is Joseph, who was the nourisher of his fathers house, and as a stone and rock of refuge unto his brethren, Iun.

QUEST. XXV. Of Joseph's blessing both from above and beneath.

Vers. 25. WHo shall bless thee with the blessings of heaven from above. 1. By the blessings of heaven he understandeth not only the pleasant showers and rain, but the goodness and wholesomenesse of the air, and the sweet influence of the stars: as Moses further explaneth this prophecy: Blessed of the Lord is his land, for the sweetness of heaven, and for the dew, &c. for the sweet increase of the Sun, and for the sweet increase of the Moon, Deut. 33.13, 14. 2. By the blessings of the depth, is meant not only the earth below, as the Septuag, but the rivers and springs, which do arise from beneath and water the earth, Mercer. 3. By the breasts and the womb, are signified not only the plentiful increase and prosperous • ducation of the children, as the Chaldee, but the multiplying also of beasts and cattle, Iun. but this blessing upon Joseph's posterity, was afterward because of their sins turned into a curse upon Ephraim▪ Give them a bar • n womb, and dry breasts, Ose. 9.14. Muscul. 4. I omit here the mystical application of this text unto Christ, who was blessed both from above, as God, and from below, as man; who was blessed in the womb, being conceived without sin, and blessed at his mothers breasts, Perer. Though all this be true of our blessed Savior, yet it is not the meaning of this place.

QUEST. XXVI. How Jacob's blessing is said to be stronger than the blessing of his elders.

Vers. 26. THe blessings of thy father, &c. Some read, shall be stronger than the blessings of mine elders. B.G. P. and do understand it some of the blessings of his elders passively, wherewith they were blessed of their fathers: that Jacob bestoweth a greater blessing upon Joseph than his fathers received, Mer. Some, actively of the blessings, wherewith his elders blessed him, Burgens. But Isaac's blessing upon Jacob, whereby he bestowed the birthright upon him, seemeth not to have been inferior to this given to Joseph: some understand the blessings which Jacob received of God, & the promises, which were greater than any which his fathers received, Lyranus. True it is, that Jacob had more visions, than any of his fathers, Abraham or Isaac and that he excelled in the gift of prophesy, and that he saw greater increase of his seed: yet Jacob would not prefer himself before Abraham, who by faith was justified with God, & is called the father of the faithful: some say Jacob's blessing upon Joseph was greater, because it was nearer to take effect, Calvin. 2. But the other reading is to be preferred: that, the blessings of thy father are strong, with the blessings of mine Elders: not above them, or strengthened by them, as though Jacob's blessing received force and virtue from his fathers blessing, as Rupertus: but that being added together, and united with the former blessings of Abraham and Isaac, they are the stronger: so that all those blessings together, of Abraham, Isaac, and Jacob, do light upon the head of Joseph, Junius. The Hebrew preposition gna • , signifieth as well cum, with; as supra above.

QUEST. XXVII. What is meant by the end of the hills of the world.

Vers. 26. VNto the end of the hills of the world. 1. Some read, to the desire of the hills. H.P. and understand it of the Messiah, who was appointed to come, from the beginning of the world, before the hills were, Rupert. Some by the hills interpret the Princes of the world, that desired to be partakers of Joseph's blessings, Cal. 2. But the better reading is, the end of the hills: and so the word here used, taavah, shall be derived rather from taah, which signifieth to limit, than from avah, to desire: Mercer. which words we rather with Kimhi, whom Junius followeth, refer to the duration and continuance of time, that this blessing shall continue, as long as the hills: than with R. Solomon refer it to the place: as that this blessing should not contain it self within the country of Canaan, but be extended to the utmost hills of the world, Iun. Mercer. 3. This blessing promised to be perpetual, as concerning things temporal, was conditional, and Joseph's posterity lost it by their sins: but the spiritual verity and truth thereof is eternal in Christ, Mercer. 4. This blessing pronounced upon Joseph, may also be extended to the fruitful hills and mountains, which fell to the lot of Joseph's sons, as Moses in Joseph's blessing, maketh mention of the ancient mountains and old hills, Deutr. 33.15. T • stat.

QUEST. XXVIII. Why Joseph is said to be separate from his brethren.

Vers. 26. VPon the head of him that was separate from his brethren, &c. 1. Some read, the Prince of his brethren ▪ and so would derive it of nazar, a crown. 2. Jerome a Nazarite, as though Joseph should be so called of his holiness and chastity: but as yet the profession of the Nazarites was not instituted. 3. Joseph then is said to be separate from his brethren, for so nazar signifieth, to divide or separate: not for that he did separate himself from the evil manners and conditions of his brethren, whom he complained of to his father, or because his brethren did separate him from themselves, when they sold him into Egypt, but because the Lord separated, and set him apart from the rest, and advanced him to honor, Iun. Vatab.

QUEST. XXIX. Why Benjamin is compared unto a Wolf.

Vers. 27. BEnjamin shall ravin as a Wolf. 1. R. Solomon applieth it to that exploit of the Benjamites, that took as a prey the daughters of Silo, as they came forth to dance, to be their wives. 2. Some other understand it of Saul that prayed upon the Amalekites, in the morning, and of Esther and Mordeca • , that in the evening, that is a good while after, made a prey of Haman. 3. Some of the fathers, as Ambrose. Chrysostom, Theodoret, refer this prophecy to Saint Paul, who was of Benjamin, and as a wolf at the first made havoc of the Church, but afterward being converted, divided the spoil among the Gentiles, in preaching of the Gospel. 4. Some do think this spoken of Benjamin, because the Temple was situate at Jerusalem, in the tribe of Benjamin: where the sacrifices were brought to the alter, which devoured them as a wolf: but this was more proper to Levi, for the Priests did eat that which remained of the sacrifice,) than to Benjamin : indeed Moses touched this prerogative of Benjamin in his blessing, saying, that God dwelled between his shoulders, Deut. 33.12. that is, upon the hills in his chief city, where the temple stood: but this is not the meaning here. 5. Wherefore this prophecy showeth the warlike disposition of the whole tribe of Benjamin, as may appear by that fierce battle which they fought with the other tribes, wherein they twice overcame them, being fewer in number, Iud. 20. and by the wars, which the house of Saul had with David, and the tribe of Judah for the kingdom, Iun.

QUEST. XXX. How Jacob is said to have given everyone of his sons a blessing.

Vers. 28. EVery one of them he blessed with a several blessing. Because Jacob did not bless all his sons, but accursed three of them, Reuben, Levi, and Simeon. 1. We neither say with Ambrose that they are rather to be called prophecies, than blessings, lib. de Benedic. Patriarc. c. 2. 2. Neither with Pererius, that they were so called of the greatest part: for it is said, that he blessed everyone. 3. Neither by the word blessing, is cursing understood by an antiphrasis, that is, a contrary kind of speech, as some think: but Jacob blessed them verily and indeed. 4. But the opinion of R. Solomon is not far from blasphemy, that Jacob did indeed purpose to bless his sons, but falling into frenzy, he cursed them instead of blessing: for this were to make the motions of God's spirit, mad fits. 5. Neither is it like, that Jacob gave his sons other blessings here not expressed. 6. But he indeed blessed them all, though not alike: for the temporal chastisement laid upon Reuben, Simeon, Levi, was but a fatherly correction for their amendment, Calvin. they also are blessed, because they are counted among the tribes, & had their inheritance among them, Mercer. whereupon afterward, Moses in particular blessed both Reuben and Levi, Deut. 33. Jacob also doth conclude these three within the number of his sons, and so comprehendeth them within the covenant, Iun.

QUEST. XXXI. Of the double cave where Jacob desired to be buried.

Vers. 30. IN the cave that is beside Machpelah, &c. 1. Jacob maketh a particular and perfect description of the cave, where he would be buried, from whence he had been absent 17. years, Joseph 39. years, that they should not doubt of the place. 2. But that is a fable devised by the Jews, that Tsepho the son of Eliphaz did strive with Jacob's sons about this burying place, and that he fought a great battle with them, but they overcame him and brought him down to Egypt, and when Joseph was dead, he fled out of Egypt into Italy. 3. Jacob entreated his son Joseph to bury him with his fathers, but he chargeth and commandeth his sons: because Joseph was the principal, who should obtain leave of Pharaoh, and at whose costs Jacob's funeral should be solemnized: the rest were but to accompany him, Mercer. beside his other sons did still depend upon him, and were as a part of his family, whereas Joseph was a man of great command and authority in Egypt, Perer. 4. Jacob showeth who were buried there, and maketh special mention of Abraham ; that his sons should be more careful there to bury him also, seeing Abraham had of purpose bought that ground to be a place of burial for him and his, Luther. and seeing that his mother was there buried, and Leah his wife, it might seem more reasonable that he should be buried there also. 5. These three couples here mentioned were buried together there, Abraham, Sara: Isaac, Rebekah: Jacob, Leah: the hebrewes think also that Adam and Eve had their sepulture there, but that is not like: as it is also uncertain, whether any other of the twelve Patriarchs were there interred, Mercer.

QUEST. XXXII. Why Jacob maketh mention again of the purchase of the cave.

Vers. 32. THe purchase of the field, &c. 1. This repetition is not inserted by Moses, as Marlorat ; but they were the words of Jacob. 2. This verse therefore without cause is wholly omitted and left out by the Latin Translat • r. 3. Yet did not Jacob here show unto his sons the very instrument of conveyance, whereby Abraham did purchase the cave and field, as the Hebrews: for that rite & custom was not then in use. But Jacob hereby showeth the undoubted right which he had to that ground, whereof his fathers had possession both alive and dead.

1. Doct. How the Patriarchs and Prophets used imprecations.

Vers. 7. CVrsed be their wrath, &c. The righteous did many times use imprecations and denounce curses: as David, Psal. 35.4. Let them be confounded and put to shame that seek after my soul: and in other places, and Jacob here: but they did it not in wrath, or in their heat, but with these considerations and regards: 1. They spake as Prophets, and as Ministers and Pronouncers of God's sentence and decree: so that they were not so much maledictions, as predictions, Perer. 2. For the most part, they accursed such only in temporal things for their amendment: as Jacob here doth his sons: as David also saith, Fill their faces with shame, that they may seek thy name, O Lord, Psal. 83.18. Perer. 3. If they denounced any spiritual curse, it was upon such as were incorrigible: as Psal. 68.21. God will wound the hairy pate of him, that goeth on in his sins. 4. They did not hereby revenge their own particular cause, but did censure them as enemies to the whole Church: as Psal. 35.20. They imagine deceitful words against the quiet of the land. But these examples are no warrant for us to use the like imprecations, because we have not the like spirit of prophecy: as our Savior answered to James and John, who asked him if they should command fire to come down from heaven upon the Samaritans, as Elias did; Ye know not of what spirit ye are of, Luk. 9.55.

2. Doct. Jacob prophesieth of his sons, as the spirit of God directed him.

FUrther, in that Jacob spareth not to pronounce the curse of God against his own sons: it is evident that he spake not of any partial affection, or ambitiously seeking to make his posterity great, as the profane disciples of Lucian the Atheists use to object against the doctrine and history of Moses, Calvin. but that he spake as he was thereunto moved by the spirit of God: both in that against his natural and fatherly disposition, he pronounceth hard and heavy things against his sons; as also because the event afterward answered to these his predictions.

3. Doct. All our help and strength is from God.

Vers. 24. THe arms of his hands were strengthened by the hand of the mighty God, &c. Although in waging of battle, weapons of war, and other means are carefully to be used; yet the help power and strength must come from God: as Joseph was strengthened by the hand of God against his enemies: as David prayeth, Make haste to deliver me, make haste to help me, O God, Psal. 70.1. Luther.

1. Confut. That the punishment of sin remaineth not after the remission of the fault.

Vers. 6. INto their secret let not my soul come. This punishment, which was inflicted upon Simeon and Levi, was not a satisfaction for their sin past, which was already upon their repentance remitted unto them, as the Popish doctrine is, that the punishment of sin often remaineth, the fault being pardoned: but the Lord thinketh good to chastise those which have offended, though their sin be forgiven them, for these causes: 1. That they may thoroughly be humbled, and take heed, that thy commit not the like again: as David therefore saith, It is good for me that I have been afflicted, Calv. 2. For the example of other, that they also may be warned, that they offend not in the like: as this correction imposed upon Simeon and Levi, was for the admonition of their brethren and posterity. 3. That men feeling the justice of God in their due corrections, may flee unto God's mercy, and the promises of God in Christ: as Adam, when he received the sentence of death for his transgression, had also the promise of the Messiah given him, Mercer.

2. Confut. Against popish 〈…〉 .

SEeing then, that corrections remaining after the forgiveness of sin, are to make ourselves and others more cautelous: this is no ground for the Popish purgatory pains, which are not visible, and so serve not for the example of others: neither are they available unto godly repentance, for the which there is no place after this life, Mercer.

3. Confut. Peter not the chiefest of the Apostles because first 〈◊〉 .

Vers. 3. RVben mine eldest son. This is to be observed, that the twelve Patriarchs are not rehearsed in the same order here, as before, Gen. 30. and Genes. 27. and afterward, Numb. 1. 〈◊〉 . 33. yet 〈◊〉 these places Reuben is named first: but not always, sometime Judah is named before him, as Numb. • .2. As then this were but a simple argument for the preeminence of Reuben before his brethren, because he is in most places named first, being the eldest: so as simply do the Papists conclude for Peters supremacy before the other Apostles, because he is commonly named firsts which was rather because of his Eldership, than any priority before the rest: neither is he always named in the first place, for Galat. • 9. 〈◊〉 is named before him.

4. Confut. The books of Judith and Toby not canonical.

Vers. 5. SImeon and Levi brethren in evil. Hence it may appear, that the book of Judith is not Canonical, because there this fact of Simeon is commended, cap. 9.2. which here Jacob condemneth and accurseth. It satisfieth not to say with Dyonis. Carthusian. that the fact of Simeon and Levi in respect of the Shechemites was just, but unjust in respect of them who brake their faith and covenant: for Judith commendeth their zeal; which were moved with thy zeal, v. 4. Neither is Lyranus and Pererius answer sufficient: 1. For Judith in that place commendeth also the manner of the fact, and saith, that God did put the sword of vengeance into their hand, verse. 2. and Jacob here curseth their very affection and zeal wherewith they were first moved: Cursed be their wrath, for it was cruel: and further, whereas Judith doth set it down as a reward of their zeal, Thou gavest their Princes to the slaughter: Jacob even therein doth accurse: For in their wrath they slew a man. It is evident then that the book of Judith was not written by the spirit of God, because it commendeth that which is here condemned. Seeing also Jacob remembereth Sampson in Dan; Mordecai and Esther in Benjamin; Barak in Naphtali: it is like that Toby also under Naphtali, and Judith in Simeon, should not have been forgotten, if their stories were of like truth.

5. Confut. The Pope succeedeth not Christ in this Kingdom.

Vers. 10. THe scepter shall not depart from Judah. Pererius applieth this to the kingdom of Christ, that is, his Church, which shall endure forever, and so shall the Pope Christ's vicar (saith he who succeedeth Christ as the son doth the father) in his authority and dignity, in Gen. 49. numer. 58. Con •• a. True it is, that of Christ's dominion there shall be none end, and that he will always have a Church upon the earth. But the Pope, which is the Antichrist, is no successor to Christ, but an usurper of his kingdom: he is Christ's son, as the Jews boasted they were Abraham's sons: but Christ telleth them plainly, They were of their father the Devil: if ye were Abraham's children (saith our Savior) ye would do • the works of Abraham, John 8.39.44. So the Pope is his son, whose doctrine he followeth: but to forbid to marry, and to teach to abstain from meats (as the Pope doth) are the doctrines of Devils, 1 Tim. 4.1, 2.

6. Confut. Antichrist shall not come of Dan.

Vers. 17. DAn shall be a serpent by the way, &c Divers of the ancient Writers upon this place did ground their opinion, that Antichrist should come of Dan, and therefore they say that tribe is omitted, Apocal. 7. and this Pererius holdeth a probable opinion, and worthy of credit. Con • r. 1. By this means that which Jacob pronounceth as a blessing upon Dan, they turn to a curse: and whereas Jacob speaketh of one that should be a deliverer of his people, which some do fitly apply to Sampson, they would have him point out an enemy and adversary to the Church of God. 2. The tribe of Dan was dispersed a thousand years before Antichrist appeared in the world. 3. Dan is omitted in the Apocalypse, because of the idolatry which began in that tribe, wherein Antichrist doth imitate him, though he come not of his stock: so likewise is Simeon omitted in Moses benediction, Deuter. 33. yet they will not • nferre, that Antichrist should come of that tribe: as Simeon is omitted by Moses for his evil example, so Dan is by John for his idolatry.

7. Confut. Against Limbus 〈◊〉 .

Vers. 25. WHo shall bless thee with the blessings of the deep •• 〈◊〉 lieth beneath. Pererius maketh Joseph here a type of Christ: whom the Patriarchs blessed and praised in the lake or Limbus, in the deep beneath, whom he delivered from thence, numer. 1 • 5. Contra. 1. These are but weak arguments of such weighty matters, that are taken from types and figures. • . Jacob speaketh here of temporal blessings, of the wholesome air, pleasant dew, fruitful ground, and nourishing springs in the deep below; they are therefore improperly applied to spiritual. 3. Neither shall he ever be able to prove, that the Patriarchs were shut up in the deep below: seeing that the rich man in hell looked up, and lift up his eyes to Lazarus being in Abraham's bosom, Luk. 16. it was then a place above, not in the deep beneath.

8. Confut. What it is to be gathered to his people.

Vers. 33. WAs gathered to his people. 1. Burgensis will have this people to be the fathers in Limbus, to whom Jacob went, so also Lyranus: Contra. 1. Enoch was of this people, to whom the Patriarchs went after death, but he was not in Limbus, he was taken up to heaven and walked with God. 2. Abraham went to his fathers in peace, Gen. 15.15. that is, with joy and comfort: but what comfort is there in Limbus, a lake, and dungeon of darkness? 3. Wherefore to be gathered to his people, is not to be joined to the Angels, as gloss. interlinear. for Abraham is said to go also to his fathers, but the Angels were not his fathers: neither is this phrase all one, as to say, he slept with his fathers, or went the way of all flesh, or changed his life, as Perer. Mercer. for Ishmael is said also to go to his people, Genes. • 5. Now Abraham and Ishmael had not the same people to go unto: the faithful cannot be said to be Ishmael's people, nor the profane sort to be Abraham's. But if the meaning of the phrase were no more, than that they were gathered and joined to the state of the dead, the faithful and profane sort should all go to one people: wherefore this phrase betokeneth a special disposition of the souls of the faithful after this life, in being associated to the company of the just: and a laying up of their bodies in assured hope of the resurrection, Calvin. Muscul. Luther. The Apostle also showeth what it is for the righteous to be gathered to their people: We are come to the celestial Jerusalem, to the innumerable company of Angels, to the congregation of the first borne, &c. to the spirits of just and perfect men, Hebr. 12.22.13. To all these are we joined by faith while we live, and really, when we are dead: now quoad spem, in hope, then quoad rem, in deed.

1. Mor. Fathers must rebuke and chastise their children.

Vers. 4. THou shalt not be excellent. Fathers may learn by Jacob's example to chastise their children for their sins, as here Reuben is censured for defiling his fathers bed: for this cause Heli and his posterity were punished, because he did not reprove his sons according to the quality of their offense, Perer.

2. Mor. God's vengeance though it be deferred will certainly come.

FUrther, in that Rubens punishment had been a long time suspended and deferred, almost 40. years, after he had committed this unclean sin, yet at the last it cometh: let no sinner flatter himself in his impunity: for if the long suffering of God draw him not to repentance, it shall but increase his punishment: as the Apostle showeth, Rom. 2.4, 5.

3. Mor. The short pleasures of sin deprive men of many blessings.

AGaine, as Reuben for a little short pleasure, lost his birthright and dignity: so many for the vain and momentary pleasures of this life, are deprived of many and great blessings: like to Esau, that for a mess of pottage, did part with his birthright.

4. Mor. Contumely against parents never goeth unpunished.

WE see also, what an high offense before God it is, to offer any wrong or contumely to our parents: such was Cham toward Noah; Absalom toward David ; and here Reuben, that polluted his father Jacob's bed.

5. Mor. Against unjust and immoderate revenge.

Vers. 7. CVrsed be their wrath. The Lord condemneth all kind of revenge that proceedeth of wrath, especially such as here was committed by Simeon and Levi. 1. It was done by craft and subtility, under pretence of friendship. 2. Against men unawares, suspecting nothing. 3. When they were in grief of body. 4. With a pretext and show of religion. 5. The revenge far exceeded in greatness the quality of the offense: Such a kind of revenge is unjust and cruel: Wherefore in this case, we should follow the Wiseman's counsel: Say not, I will recompense evil, but wait upon the Lord, and he shall save thee, Prov. 20.22. Perer.

6. Mor. Every man's portion in the earth assigned of God.

Vers. 13. AS Zabulun shall dwell by the sea side. Hence we learn that the lot of men, for their habitation and dwelling in the earth, falleth not out unto them by chance, but by God's providence and appointment: for as it is in the Psalm, The earth is the Lord's, and the fullness thereof, Psal. 24.1. therefore everyone should be contented with his lot and portion, as assigned unto him of God, Perer.

7. Mor. The Church shall overcome at last.

Vers. 19. ANd an host of men shall overcome him, but he shall overcome at the last, &c. So the Church of God, though it shall endure much trouble and sorrow in the world, yet it shall triumph and have the victory in the end: as our Savior saith to his Apostles, In the world ye shall have trouble, but be of good comfort, I have overcome the world, John 16.33.

8. Mor. The quiet and peaceable end of the righteous.

Vers. 33. HE plucked up his feet into the bed. Before Jacob had raised up himself as well as he could, not having his legs hanging out of the bed, as Perer. that had been no fit lying for a man ready to die▪ but he had stretched out himself before, as well as he could, for reverence unto the word of God, which he delivered: but now feeling the hour of his death to be instant, he doth gather up his legs, after a seemly and quiet manner, not struggling or striving against death, as many do, but as though death • ere in his power, he doth meekly and gently yield himself unto it: such a peaceable and quiet kind of departure God often granteth to his children, Muscul. Howbeit, this is not always so: for sometime a wicked man may die like a lamb, still and quiet, as the Psalm saith, There are no bands in his death▪ Psal. 73.4. and a righteous man may have a strong death, by reason of the extremity of his sickness, and the manner of the disease: but yet inwardly he hath a peaceable and quiet soul: and therefore Balaam had good reason to pray as he did: Let me die the death of the righteous, and let my last end be like his, Num. 23.10.

QUEST. I. Of the divers fashions of burial.

Vers. 2. ANd Moses commanded his servants the Physicians, &c. 1. At the first, it seemeth that Physicians were not much regarded, seeing the servants were Physicians: so also it was among the Romans, but afterwards they grew in credit, and were much honored, Plini. libr. 29. initi. 2. It seemeth also that some among the Egyptians were especially deputed for this service to embawme the dead. Diod • r. writeth, that they used to come to the house of the dead, to know in what manner they would have the burial solemnized: for there were three degrees of burial, some after a costly manner, some in a mean, some poorly had their funerals kept: and of these embawmers some did only cut the body, and take out the excrements, who were hated of all; some did embawme them with spices, and these were greatly honored, Diodorus. lib. 2. cap. 5. 3. Divers countries had divers fashions of burial: The Hircani devour dead bodies with dogs: the Iberi expose them to the vultures: the Nasamones bury them in the Sea, the Garamantes in the sand: the Celtae drink in dead men's bones: the Scythians hang them up upon poles to waste and consume: the Indians hang them up in their houses: the Romans from the days of Scylla until the time of the Emperors Antonini used to burn them, the Egyptians to embawme them. 4. The Persians burn not the dead, because they hold fire to be a God, and therefore not fit to feed of dead carcasses: the Egyptians burn not, because they hold fire to have life and to devour, and when it hath devoured, it dieth it self, Perer. ex Herod. lib. 2.

QUEST. II. Of the time and continuance of the Egyptians mourning.

Vers. 3. SO 40. days were accomplished. 1. These 40. days of embawming are part of the 70. days of mourning, that is, they embawmed him 40. days, and mourned 30. days more, Mercer. not as Diodorus, that they embawmed 30. days, or as Herodot. that after the embawming, they salted the corps 70. days, or as Comestor, the Egyptians did mourn forty days, the Hebrews thirty; for the Egyptians are said to have mourned seventy days. 2. Before the times of the Gospel when the hope of the resurrection was not so common, the Hebrews used more ceremonies in burial, and the Egyptians and other nations, that had not that hope, more than they: so that this use and custom of the Hebrews borrowed of the Egyptians, which they retained in burials of great persons, as Asa was laid into a bed of spices, 2 Chron. 12. 3. Joseph did not observe this custom of embawming for fear to offend the Egyptians, but partly to honor his father with this solemnity without superstition, and partly of necessity, because they were to carry the corps a long journey, Mercerus. 4. The Egyptians are said to have mourned, because it was no wonder, that he was bewailed of his own children and family: neither do they mourn, because by Jacob's coming into Egypt they escaped two years of famine, as the Hebrews imagine; for there were seven years of famine complete: but they mourned to show their love unto Jacob, and their reverence to Joseph. 5. Here the Egyptians mourn seventy days: the Israelites for Moses mourned thirty days, following the Egyptian use: Numa Pompilius alloweth mourning of some ten months: the mourning for Constantine the great at Nicomedia continued twenty days: the custom was divers for the time: but the usual stint was seven days, Ecclesiast. 22.13. so long mourned Joseph for his father Jacob, v. 10. so many days did the Romans bewail the Emperor Severus, Herodian. lib. 4. Iun.

QUEST. III. Why Joseph moved Pharaoh by others, not by himself.

Vers. 4. IOseph spake to the house of Pharaoh. 1. Joseph used other intercessors to Pharaoh, because he had need of a great company to go with them, which could not be done without Pharaohs leave, Muscul. 2. Joseph also mourned, and therefore was not fit to present himself before the King: for such used not to come in the Princes presence, Esther 4.2. Iun. 3. Beside it was least suspicious for this matter to be moved by others: lest if Joseph had spoken himself, he might have been thought to have despised the land of Egypt, and therefore he maketh mention of his fathers purpose before for his burial, and the oath wherewith he bound him, Calvin. 4. Pharaoh also might have thought, that Joseph had intended to leave Egypt, and therefore promiseth to return again, Mercer. 5. Beside, seeing the Egyptians moved for him, it was better accepted, because he had the consent of the whole court, Mercer. 6. The Hebrews think, that Joseph did in policy set others a work, to decline the suit of the countries, who would have been instant with Joseph to bury his father in Egypt.

QUEST. IV. Why Jacob is said to have digged or made a grave for himself.

Vers. 5. BVry me in my grave which I have made or digged for me. 1. This is not understood of the purchase of the place of sepulture made by Jacob ; as the word carah to dig, sometime signifieth, as Deut. 2.6. Thou shalt dig (that is, buy) water for money: for Jacob did not buy this double cave, but Abraham. 2. And Jacob cannot be said to buy it, because Abraham bought it, as Lyranus: for Abraham everywhere, is said to have bought it, and not Jacob, Gen. 49.30.50.13. 3. That also is but a fable of the Hebrews, that Jacob is said to have digged, or gotten it, because he bought out Esau's right with a sum of gold. 4. And it signifieth more, than that Jacob appointed himself a certain place of burial there, Perer. 5. Therefore it is most like, that in deed Jacob did cause a place of sepulture to be digged, and made ready for himself against he died, though this be not else where mentioned, August. qu. 170. in Genes. and so was it the use, for men in their life time to make their sepulchers, as Asa did, 2 Chron. 16.14. and Joseph of Arimathea, Matth. 27.60. Iun.

QUEST. V. Why Christ refused to give leave to his disciple to bury his father: yet Pharaoh granteth it to Joseph.

Vers. 6. ANd Pharaoh said, Go up and bury thy father. It need not seem strange that Pharaoh an heathen King giveth leave to Joseph to bury his father, and yet our Savior would not grant so much to one of his disciples: for the case was not alike. 1. This disciple was called to preach the Gospel, and he could not attend that business, unless he neglected his calling. 2. His meaning was, not presently to go bury his father, and come strait again, but to stay with him till he died. 3. Beside his father, was none of the faithful or believers, but he was of their number that were spiritually dead, and therefore it had been dangerous for the disciple to converse with such. 4. Neither was he bound by an oath to perform that duty, as Joseph was here, Muscul.

QUEST. VI. Why they left their children and cattle behind.

Vers. 8. ONly their children, and their sheep, &c. left they behind, &c. 1. The Egyptians did not stay their cattle, as now beginning to oppress them, as the Hebrews: for they were not yet so hardly used. 2. But they left these things, which might be cumbersome unto them, because they purposed to return again, both for that Joseph so promised, upon whom they depended, who was not to forsake his calling: and for that their time of return was not yet come, and therefore the sons of Ephraim had but hard success, because they prevented the time, 1 Chron. 7.21. Mercer. 3. Although no mention be made of their women and servants, yet it is like, that they stayed behind likewise, the one to attend their children, the other their cattle, Muscul. 4. The chariots and horsemen were for their defense.

QUEST. VII. The corn flower of Atad, why so called, and whether on this side, or beyond Jordan.

Vers. 10. THey came to Goren Atad. 1. Atad signifieth a thorn or bramble bush, of the greater sort, which brancheth out, and is of the bigness of a laurell tree: so it is taken, Psal. 58.10. Before your thorns are felt as great brambles, that is, before your power increase, the Lord shall destroy you, Iun. This place then was beset with such brambles: so that Goren Atad, is here rather a name appellative, than proper, Iun. 2. This place was not beyond Jordan, as the most translate, H. B. G.P. S. and therefore some think, that Joseph brought them about by the deserts of Idumaea, and so to Jordan, the same way, which afterward Joshua did conduct the people by into Canaan, for fear of the Canaanites, lest they might have troubled them in the way. But Joseph being so well accompanied, needed not to fear the Canaanites, and the Egyptians at that time were feared of other nations: and seeing they going the nearest way might be as soon and sooner at Mamre than at Jordan, which lay Eastward out of the way; Joseph had no reason to fetch a circuit about. Augustine thinketh they came first to Mamre, and from thence went over Jordan to this place, where they mourned, which was 50. miles off from the place of burial, and returned again the same way over Jordan to Mamre, quest. 171. in Gen. But there is small reason for it, that they should go 50. miles beyond the place of burial, which was the utmost period of their journey, and go back again. Wherefore Mercerus thinketh, it is to be read rather on this side of Jordan: or as Junius, ad vadum Iordanis, at the passage of Jordan, for so the word begn • ber signifieth, that is, not far from Jordan: for as Mercerus well noteth, and Luther, beth signifieth cis, on this side, mem, trans, beyond, or on the other side. Jerome also giveth witness hereunto, that this field of thistles was about three stones cast from Jericho, two miles from Jordan, called Betagla, that is, the maze or circle, because there the Egyptians went about circle wise, when they mourned for Jacob. Now Jericho is on the West side of Jordan, not beyond. Jerome saith, it was trans Iordanem, beyond Jordan in respect of some other place, as France, which the Romans call Transalpina, beyond the Alps, is to them in France, Cisalpina on this side the Alps, Mercer.

QUEST. VIII. Why they mourned in Atad, before the place of burial.

Vers. 10. THere he mourned for his father seven days. 1. This mourning then of Joseph and the Egyptians in this place, was not for the great slaughter of the Israelites, which afterward fell out in that place, when the Lord sent a fire amongst them for their murmuring, as Histor. scholasti. noteth: for neither was that fire sent forth in this place, which is mentioned, Numb. 11. or Numb. 16. and the text saith directly, that they mourned for Jacob. 2. Whereupon of their mourning it was called Abel, which signifieth mourning, not a plain which is so called, because it mourneth for barrenness, as Ramban thinketh, and Mercerus following him. 3. They mourned before they came to the place of burial, Mercer. not after, as some think, and not for fear lest they should have been interrupted by the Canaanites, if they had deferred this solemnity, till they came to Mambre, as Pererius: but this being a fit place for them to rest their weary cattle, that had gone a long way thorough the solitary and sandy desert, in the mean time they used this solemnity, Muscul.

QUEST. IX. How Jacob's sons carried him, and in what order.

Vers. 13. HIs sons carried him into the land of Canaan. The Hebrews here have certain curious observations: 1. That Jacob gave charge that his sons only, not his nephews should carry his body, because most of them were borne of Canaanitish women. 2. That Levi should not bear him, whose posterity was afterward to bear the Ark; nor Joseph, because he was a governor; but Ephraim and Manasseh should be in their stead. 3. That Jacob appointed them their places, three on the East side of the coffin, three on the West, three toward the North, three toward the South: it is like they carried the coffin after a seemly and orderly manner, but whether in this form, it is uncertain, ex Mercer.

QUEST. X. By whom the message was sent to Joseph, and whether indeed Jacob dying, gave any such charge.

Vers. 16. THey sent unto Joseph, saying, &c. 1. This message was not sent by any of the Egyptians, to whom they would not impart that secret; neither is it like that Dan and Naphtali, the sons of Bilha carried it, because Joseph did keep sheep with them, Genes. 37.2. as the Hebrews think: but it is most like, that some of their domestical and trusty servants went with this message in the name of all the brethren, Mercer. 2. Neither did they come in, watching their time, while the message was in delivering, as some think, but they stayed till they knew Joseph's mind by the messenger, Calvin. 3. They use three persuasions to move Joseph, verse. 17. because they were brethren, servants of the same God, it was their fathers will, Iun. 4. Yet all this seemeth to be feigned: for it is like, that Jacob would have spoken to Joseph himself, if there had been any such matter: and Ramban thinketh, that Jacob never knew of his sons offense against Joseph: for he himself did forbear to tell his father, because he had remitted it, and his sons would not accuse themselves, Calvin. Mercer. 5. The cause of their suspicion, was not (as the Hebrews imagine,) because Joseph being in the land of Canaan went to see the pit, into the which he was let down, and there gave thanks, whereby they thought his mind was altered toward them; but their own timorous heart misgiveth them, and they measured Joseph by themselves, thinking that he had but dissembled his malice toward them hitherto for fear of their father, as Esau purposed to do toward Jacob, while Isaac lived, Mercer. 6. Joseph wept for grief, that without cause they so hardly conceived of him. 7. Josephus is here deceived, that Joseph's brethren refused to return into Egypt with him, but that he gently entreated them: for all this was done after that they were returned.

QUEST. XI. In what sense Joseph saith, am I God.

Vers. 19. AM I in God's stead? &c. 1. Some do read, Am not I under God? and make this sense: if God be ready to forgive, much more I. 2. Some, I do fear God, or I am God's, S.C. therefore I will not seek to revenge. 3. But the best reading is, Am I in God's stead? with an interrogation, not without, as Cajetan readeth, I am in God's stead, that is, I follow God's will and sentence, I look not to your evil intent: the word thacath, signifieth both pro, for, and sometime it is a note of subjection, but here it is taken in the first sense. 4. The meaning then of these words. Am I God, is not, 1. either, that they should ask God forgiveness, and not him: 2. or that he committed his revenge to God, for he thought of no revenge: 3. or that he would not have them to worship him as God, for he had divers times before received that reverence at their hands: 4. neither doth he by this means excuse their fault, because he referreth all to God's will. 5. But the meaning is, that seeing God had turned their evil counsel against him, to his good, and theirs, and of many beside, he would not for his part be the man that should turn it to revenge, Calvin. Mercer. and so the Latin Interpreter doth hit the sense, though not the words, can I resist God's will? Jacob after the same manner said to Rachel, (that said, give me children,) am I God? Gen. 30.2. that is, it is not in my power to give thee children: so here Joseph saith, am I God? it is not in my power to hurt you, whom the Lord intendeth by this means to bless, Iun.

QUEST. XII. The computation of Joseph's age.

Vers. 22. IOseph lived an hundred and ten years. 1. Thus God recompensed Joseph's short affliction, which endured 13. years from the 17. year (not from the 16. as Pererius saith, following the corrupt Latin text) of his age, to the 30. when he stood before Pharaoh, with a long time of prosperity, for the space of 80. years, that is, from the 30. year, to the 110. years, for so long he lived. 2. Yet attained not Joseph to the years of his father, which were 147. and some of his brethren overlived him as Levi, who lived 137. years, Exod. 6.16. nhether Joseph died first of all his brethren, as Pererius thinketh, it is uncertain: the great affliction and hard imprisonment in his youth, the cares and troubles of the government and administration of the kingdom, might be some reason of the shortening of his days, Perer. 3. This then was the age of Joseph, he was 17. years old when he was sold into Egypt, Gen. 37.2. at 30. years he stood before Pharaoh, Gen. 41.46. he was 49. years old when Jacob came into Egypt; for the seven years of plenty were then past, and two of famine, Gen. 45.6. at Jacob's death, who lived 17. years in Egypt, Gen. 47.28. he was 56. years old; and 54. years he lived after, which make 110. in all. 4. By this age of Joseph it may appear, how long he died before Moses was borne, namely 64. years, and 144. years before the departure of Israel out of Egypt: as may be thus gathered: from the promise made to Abraham, to the going out of Israel, are 430. years, Exod. 12.40. Galat. 3.17. of this time 215. years were run, when Jacob came down to Egypt: for Abraham was 75. years old, when the promise was first made, Gen. 12.4. Isaac was borne when Abraham was 100. years old, Gen. 17.17. Isaac at 60. had Esau and Jacob borne, Gen. 25.26. Jacob at 130. came down to Egypt, Gen. 48.9. these years put together, 25. of Abraham's age, 60. of Isaac's, 130. of Jacob's, make 215. exactly: there remaineth then the other half of 215. of the which time Joseph lived 71. years; for he was 49. when Jacob came down to Egypt, and lived 110. years, there remaineth then, 144. years: take from this 80. years, for so old was Moses, when Israel went out of Egypt, and the remnant is 64. from Joseph's death to Moses birth. 5. Here appeareth Tostatus error, that would have 66. years from the death of Joseph till Moses: and 146. from thence to Israel's departure, wherein he faileth in 2. years. But Justinus the historiographer is in a greater error, who would have Moses to be Joseph's son, lib. 36. and in the same place, he hath other untruths; as that Joseph was his fathers youngest son, that his brethren sold him for the excellency of his wit, whereas they did it of malice; that he got his skill of interpreting dreams by art magic: whereas the Magicians and wise-men of Egypt could not do it: but he by the spirit of God was enabled thereunto, ex Perer.

QUEST. XIII. How many generations Joseph saw of Ephraim.

Vers. 23. IOseph saw Ephraim's children to the third generation. 1. Thus most do read, that Joseph only saw Ephraim's children's children's children, in the third descent from Ephraim's pro • epotes, his grand-nephews: which were ab • epotes to Joseph, nephews in the fourth degree: but of Manasseh, he saw only his children's children: so that Manasseh was only a grand-father, Ephraim a great grand-father, while Joseph lived: so that Ephraim was forwarder in his posterity, than Manasseh by one descent. 2. But I rather think that Joseph saw Ephraim's children in the fourth generation from Ephraim, in the fifth from himself. 1. Because they are called, in the original, the sons of the third, namely from Ephraim: the sons of the third are in the fourth generation: and so Junius translateth well abnepotes, that is, nephews in the fourth descent. 2. Because we find that Ephraim though younger than Manasseh, exceeded him by two descents: for Joshua was the seventh from Ephraim, who was the son of Nun, the son of Elishama, of Ammihud, of Hadan, of Shutelah, of Ephraim ▪ 1 Chron. 7.26, 27. But Zelophehad, who lived with Joshua, and died in the wilderness, of Hepher, of Gilead, of Machir, of Manasseh, was but the fifth from Manasseh, Numb. 29.1. Therefore when Joseph saw the sons of Machir, of Manasseh, in the second degree from Manasseh, he might see Elishama in the fourth descent from Ephraim : and thus Jacob's prophecy more fully took effect even in Jacob's time, that Ephraim should be greater in number than Manasseh.

QUEST. XIV. The meaning of this phrase to be brought up upon the knee.

Vers. 23. WEre brought up on Joseph's knees. The Scripture useth three phrases of this kind: 1. As to come from between the feet, which is taken for education and bringing up, Gen • s. 49.10. though sometime it be specially applied to the birth of women, Deuter. 28.57. 2. They are said, to bear upon his knees, that is, to receive the children newly borne, and to lay hand on them, which properly belongeth to women; as Rachel saith, when she gave Bilha her maid to Jacob, She shall bear upon my knees, Gen. 30.3. 3. The children are said to be brought up upon the fathers knees, because they with joy embrace their babes, and dandle them on their knees, Mercer. Junius.

QUEST. XV.