Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 1 · Chapter 37
CHAP. XXXVII.
2, Ioseph is hated of his brethren, 5, his two dreams portending his superiority over them. 13, Iakob sen deth him to visit his brethren. 18, They conspire his death. 21, Reuben saveth him. 23, They strip him and cast him into a pit. 26, By Iudahs advice, they sell him to the Ismaelites. 31, His father, deceived by the bloody coat, mourneth for him. 36, He is sold into Aegypt to Potiphar Pharaohs eunuch.
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ANd Iakob dwelt, in the land of the sojournings of his father: in the land of Canaan. These are the generations of Iakob; Ioseph being seventeene yeeres old, was feeding the flocke with his brethren, and he was a lad; with the sonnes of Bilhah and with the sonnes of Zilpah, his fathers wives: and Ioseph brought their evill report, unto his Father. And Israel, loved Ioseph, more then all his sonnes; because hee was the sonne of old age, unto him: and he made him a coat of many-colours. And his brethren saw, that their Father loved him, more then all his brethren; and they hated him: and could not speake to him, with peace. And Ioseph dreamed a dreame; and he told it to his brethren, and they hated him, yet the more. And hee said unto them; Heare I pray you this dreame, which I have dreamed. For behold, wee were binding sheaves, within the field; and loe my sheafe arose, and also stood upright: and loe your sheaves, compassed-about; and bowed-downe themselves to my sheafe. And his brethren said to him; shalt thou reigning reigne over us, or ruling rule over us? and they hated him, yet the more; for his dreames, and for his words. And he dreamed yet, another dreame; and told it to his brethren: and said, behold I have dreamed yet a dreame; and behold, the Sunne and the Moone, and eleven Starres, bowed-downe themselves unto me. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him; what a dreame is this, which thou hast dreamed? shall I, and thy mother and thy brethren, comming come, to bow-downe our selves to thee, to the earth? And his brethren, envied him: but his father observed the saying. And his brethren went, to feed their fathers flocke, in Sechem. And Israel said, unto Ioseph; doe not thy brethren feed in Sechem? Come, and I will send thee unto them: and he said to him, loe here am I. And he said to him; Goe I pray thee, see the peace of thy brethren, and the peace of the flocke; and bring me word againe: and he sent him from the vallie of Chebron, and he came to Sechem. And a man found him; and behold he was wandring in the field: and the man asked him saying, what seekest thou? And he said, I am seeking my brethren: tell mee, I pray thee, where are they feeding? And the man said, they are departed hence, for I heard them saying, Let us goe to Dothan: And Ioseph, went after his brethren; and found them in Dothan. And they saw him, a farre off: and before hee came-neere unto them, they craftily-conspired against him, to slay him. And they said ech man unto his brother: behold, this master of dreames is comming. And now, come and let us kill him, and cast him into one of the pits; and wee will say, an evill wild-beast hath eaten him, and we shall see, what his dreames will be. And Ruben heard it; and hee delivered him, out of their hand: and said, let us not smite him, in soule. And Reuben said unto them; Shed no blood; cast him, into this pit which is in the wildernesse, and lay no hand upon him: that, he might deliver him, out of their hand; to returne him unto his father. And it was, when Ioseph was come unto his brethren: that they stript Ioseph out of his coat: the coat of many colours; which was on him. And they tooke him, and cast him into a pit: and the pit was empty, there was no water in it. And they sate-downe, to eat bread: and they lifted up their eyes, and saw; and behold, a way faring company of Ismaelites, was comming from Gilead: and their camels bearing, spicery, and balme and myrrh; going to cary it downe to Egypt. And Iudah said, unto his brethren: what profit is it, if wee kill our brother, and conceale his blood? Come, & let us sell him to the Ismaelites; and let not our hand be upon him; for he is our brother, our flesh: & his brethren hearkened. And there passed by, Midianites merchant men; and they drew, and lifted-up Ioseph, out of the pit; and sold Ioseph to the Ismaelites, for twenty (shekels) of silver: and they brought Ioseph, into Egypt. And Ruben returned, unto the pit; and behold Ioseph, was not in the pit: and he rent his clothes. And hee returned unto his brethren, and said: the lad is not; and I, whither shall I goe? And they took Iosephs coat: and killed a kid of the goates; and dipped the coat in the blood. And they sent the coat of many-colours, and they brought it to their father; and said, this have wee found: know now, whether it be thy sonnes coat, or no. And he knew it, and said, it is my sonnes coat; an evill wild-beast hath eaten him: Ioseph is torne is torne-in-peeces. And Iakob rent his garments, and put sackcloth upon his loines: and mourned for his sonne, many daies. And all his sonnes, and all his daughters, rose-up to comfort him; and he refused to be comforted: and he said, for I will goe down unto my sonne, mourning, to hell: and his father wept for him. And the Medanites sold him into Egypt unto Potiphar, an Eunuch of Pharaohs; the Provost Marshall.
Annotations.
foreign Here beginneth the ninth section of the Law, called And (Iakob) dwelt. See Gen. 6. 9. and 28. 10.
Vers. 1. of the sojournings] or pilgrimages, that is, (as the Geeke saith) wherein his father Isaak sojourned: so Gen. 17. 8. and 28. 4. Hereby Gods remembrance of his promise to Iakob, and providence for him is manifested, Gen. 28. 13. and 36. 6. 7. also Iakobs faith, Heb. 11. 9. Psal. 37. 3.
Vers. 2. These] which are rehearsed in Gen. 35. 23.—26. for this is a prosecuting of that historie, which was by narration of Esaus pedegree, interrupted: or, these which follow, are the generations, that is, the storie of things which did befall him: see Gen. 6. 9. and 25. 9. old] Hebr. sonne of 17. yeere: see Gen. 5. 32. As his father nourished him a childe 17. yeeres, so hee againe nourished his aged father 17. yeeres in Egypt, Gen. 47. 9. 28. alad] or yong man: which word is used not onelyonly for yong in yeeres, but often for a servant, or minister, see Gen. 14. 24. In this sense, it noteth Iosephs humility; and how his father, though hee loved him most, yet brought him up without idlenesse, or cockering. So Christ the Sonne of man, came not to bee served, but to serve: Matth. 20. 28. report] or infamie: their infamous cariage, which caused ill report of them. It intimateth Iosephs good affection, and godlinesse. And this was one occasion, which his brethren tooke to hate him. So Christ was hated of the world, for testifying that the workes thereof were evill, Ioh. 7. 7.
Vers. 3. of old-age unto him] that is, of his old-age, borne when his father was old: so Gen. 44. 20. The Chaldee applieth this old age, to Iosephs manners, saying, he was a wise sonne unto him. And others say, was not Benjamin also a sonne of old age? But because (Iakob) saw by (the spirit of) prophesie, that Ioseph should reigne, therefore he loved him, above all his sonnes, Pirkei R. Eliez. ch. 38. many colours] Hebr. passim, that is, varieties, and so the Greeke hath (poikilon,) various or manifold, to weer, in threeds and colour; an embroydered coat; such kings daughters used to weare, 2 Sam. 13. 18. Such God spiritually clotheth his Church withall, Psal. 45. 14. 15. Ezek. 16, 10. 13. and thereby is signified the varietie of wisedome and manifold graces given to his people, Ephes. 3. 10. 1 Pet. 4. 10. Song 1. 9. 10. And Christ had such, above his fellowes, Psal. 45. 8. Heb. 1. 9.
Vers. 4. with peace] or, unto peacé, that is, peaceably, gently, lovingly: for of the abundance of the heart, the mouth speaketh, Matth. 12. 34. The Greeke translateth, no peaceable thing.
Vers. 5. dreamed] by such meanes God used of old to shew unto men, what he was about to doe; Gen. 41. 25. Iocl 2. 28. Numb. 12. 6. 1 King. 3. 5. Such dreames were to bee regarded as oracles of God: other, have their deceits and vanities: see Gen. 20. 3. And God sent dreames to his people, sometime to comfort, sometime to chasten, and afflict the… Matt. 2. 19.—22. Iob 7. 13. 14. the more] Hebr. they added yet to hate him. So Christ and his disciples for declaring Gods word, were hated of men, as Ioh. 17. 14. I have given them thy word, and the world hath hated them. This storie of Ioseph is a patterne of afflictions, which the godly suffer in this world for Christs sake and for the word of their testimony: and it ministreth comforts to the distressed.
V. 7. binding] Hebr. sheaving, or sheaf-binding. This being harvest worke, and harvest usually signifying the latter time or end, Psal. 126. 5. 6. Matt. 13. 39. Rev. 14. 15. God foreshewed, not the present but future honour which Ioseph should have, after many dayes of sorrow. Also when his brethren went into Egypt for corne, this dreame was fulfilled. Gen. 42. 6. within] or, in the midst of a field. compassed] or stood-round about: and this is a signe of honour to him that is compassed. Therefore the testimoniall of Gods glorious presence, usually is in the midst; and others stand about, Num. 2. 17. Rev. 4. 3. 4. So Exod. 18. 13. Ps. 7. 8. & 142. 8. bowed downe] or did obeysance: as was fulfilled in Gen. 42. 6.
Vers. 8. reigning reign] that is, in deed reigne: so after, in deed rule: and in verse 10. in deed come. They apply this dreame unto themselves, (as did also the Madianites, Iudg. 7. 13. 14) which aggravated their sinne, in resisting Gods manifested will, Ioh. 15. 22. The manner of speaking, is also a denyall: shalt thou reign? that is, thou shalt not: see Gen. 18. 17. Thus Moses, and Christ himselfe, were refused by their people, Act. 7. 27. 35. Luk. 19. 14.
Vers. 10. brethren] Abrahams seed were likened to starres for multitude, Gen. 22. 17. here Iakobs children are likened to starres, for glory, shining as lights in the world, Phil. 2. 15. and in Dan. 8. 10. they are also the host of heaven. Iakob and his wife are here the sunne and moone; such honour God vouchsafeth to his contemned servants. And Ioseph in this, as in many other particulars, may resemble Iesus, at whose name all knees must bow, Phil. 2. 10.
Vers. 11. observed] laid it to heart, howsoever for the present, he gave his sonne a light rebuke; not fully perceiving the end of the thing. Thus is it spoken also of Mary the mother of Christ, Luke 2. 19. 51.
Vers. 14. the peace] that is, the welfare, or how they prosper: as the Greeke explaineth it, if they be well. See Gen. 41. 16. As Ioseph here, so Christ was sent to the lost sheepe of the house of Israel, not onelyonly to know, but to procure their peace, Matt. 15. 24. Luk. 19. 42. to Sechem] which was about 60. English miles, distant from Chebron. There also was that great massacre committed a while before, by Iakobs sonnes, Gen. 34. The danger of the place, might make Iakob more careful to inquire of their welfare.
V. 15. a man] The Hebrew Doctors understand this of the Angel Gabriel, called in Dan. 9. 21. the man Gabriel: Pirket R. Eliez. ch. 38. but this is uncertain.
Vers. 16. seeking my brethren] this setteth forth Iosephs care & diligence. So the Sonne of man came, to seeke and save that which was lost: Luk. 19. 10.
Vers. 17. Dothan] or Dothain; for both waies it is written. The Greeke calleth it Dothaim. It was a place about 8. miles from Sechem. In this towne was Elizeus the Prophet, 2 King. 6. 13.
Vers. 18. craftily conspired] or malignantly, as the Greeke translation saith. This word is also used in Psal. 105. 25. and Num. 25. 18. of the Egyptians and Madianites, craftily plotting against the Israelites. So the husbandmen conspired the death of the Sonne of God, Luk. 20. 14. This is the heire, come let us kill him.
Vers. 19. master of dreames] this they speake in mockage: the Greeke translateth it, a dreamer. The Hebrew phrase meaneth one that hath great skill in dreaming, or a captaine dreamer: as his brethren, are after called masters of arrowes, that is, cunning archers, for their malicious practises against him, Gen. 49. 23. and a master of anger, is an angry furious man, Prov. 22. 24. and 29. 22.
Vers. 20. one of the pits] or, some pit; this setteth forth their inhumane cruelty, that would kill their brother, and not vouchsafe him honest buriall: to which they next adde, a lye to dissemble their murder; and a contempt of the oracles of GOD, which they sought and thought to defeat. So running headlong together, into a world of wickednesse: envie carying them, Acts 7. 9. Gen. 49. 23.
Vers. 21. delivered him] to weet, in respect of death which they intended against him. in soul] that is, so as to take away his life: smite him dead. A like phrase is in Ier. 40. 14. Deut. 19. 6 11. for which in Numb. 35. 11. 15. is said, to smite a soule; so also in Levit. 24. 17. 18. where soule, is put for the life of man or beast. See Gen. 19. 17. Smiting is used for killing, Gen. 4. 15.
Vers. 22. that] or, to the end that. The Greeke addeth, sor he sought, that he might deliver him. It appeareth by Gen. 42. 22. that Ruben exhorted them to more then they would yeeld unto.
Vers. 23. stript Ioseph] so Iesus also was stripped by the wicked, Mat. 27. 28. Here Ioseph, in the anguish of his soule, besought his brethren, for favour, but they would not heare him. Genes. 42. 21.
Vers. 24. no water] into such a dungeon was Ieremie put, Ier. 38. 6. and out of such a pit in figure, God delivereth his people, as Zacharie 9. 11. I have sent forth thy prisoners, out of the pit, wherein is no water.
Vers. 25. eate bread] so doe the wicked, eating Gods people, Psal. 14. 4. This sheweth they wanted remorse, or sought (at least) to put it away with banqueting, as eating of bread sometime signifieth, Exod. 18. 12. See also Gen. 25. 34. way-faring-company of Ism.] the Greeke translateth, wayfaring Ismaelites, and the Chaldee calleth them a troupe of Arabians. After in verse 28. they are called Madianites, and in verse 36. Medanites, so they were a mixt people, dwelling in that country, called therefore by the Chaldee Arabians which signifieth Mixed people, see Gen. 10. 7. Gilead] which was a place of merchandise, as appeareth also in Ier. 8. 22. and 22. 6. and 46. 11. spicerie] in Hebrew Necoth, which is thought to be a certaine fruit of some, waxe. baum] or rosin, as the Greeke translateth it: a thing good to heale wounds, Ier. 8. 22. and 46. 11. and 51. 8. myrrh] or Ladanum, which is a sat moisture on the herb Ladum, or, the fruit of the Lot tree, according to the Hebrew name, Lot. So Gen. 43. 11. Or according to the Greeke Stacte, (commonly called Storax liquida) which is made of the fatte of new myrrh, as Dioscorides saith in b. 1. c. 62.
V. 26. conceale] or, cover, (hide) his blood, Iob 16. 18.
Vers. 27. hearkened] or, heard, and so consented, and obeyed.
Vers. 28. Midianites] children of Midian Abrahams sonne by Keturah, Genes. 25. 2. who dwelt in the Ismaelites country, (which also were Abrahams children by Hagar, Gen. 16. 15. therefore they are here called by both names. So in Iudg. 8. 22. 24. 26. It may also bee translated thus, And the men, the Midianite merchants, passed by. shekels] or shillings: this word the Chaldee expresseth, which wanteth in the Hebrew. What a shekel was, see noted on Genes. 20. 16. Christs price was a little more, whom Iudas Iscariot sold for 30. shekels, Mat. 27. 3. yet that was but the price of a slaves life, Exod. 21. 32. here Ioseph is by the counsell of his brother Iudas the Patriarch, sold for a slave, Psal. 105. 17. for twenty shekels. After by the law, mens persons of Iosephs age, were in case of vowes, valued at twenty shekels, Levit. 27 5. but those were shekels of the sanctuary, double the value of common shekels. The Hebrew Doctors referre unto this, that threatning against Israel, because they sold the just one for silver; and the poore for a paire of shooes, Amos 2. 6. and they feigne, that of the 20. shekels, every of the tenne Patriarchs had two shekels, to buy shooes for their feet: Pirkei R. Eliez. ch. 38.
Vers. 29. rent his clothes] a signe of sorrow, and renting of the hart with griefe, Ioel 2. 13. So Iakob did, v. 34 & others, Iob 2. 12. Gen. 44. 13. Num. 14. 6
Vers. 30. is not] to weet, alive: so hee thought; and so the phrase signifieth, Ier. 31. 15. for he supposed, his brethren had killed him: as verse 20.
Vers. 31. a kid] or, goat-bucke. By this pollicie, Iakob should suppose his sonne was dead, and and make no further inquirie after him.
Vers. 33. is torne is torne] or, tearing is torne, that is, surely torne: the Chaldee saith, killed. This is added to all Iakobs former sorrowes, and one of the most grievous; for which he admitted no comfort; verse 35. Isaak also was yet alive, and a partaker of his son Iakobs griefe. See the notes on Gen. 35. 29.
Vers. 34. sackcloth] another signe of sorrow, with which they sometime added earth or ashes upon their heads, 2. Sam. 3. 31. 1 King. 21. 27. Nehem. 9. 1. Est. 4. 1.
Vers. 35. all his sonnes] the evill doers counterfeit sorrow, and conceale their cruell fact, Reuben himselfe also keepeth counsell. The Rabbines say, they had bound themselves by a curse not to bewray it. R. Eiezer. per. 38. to hell] or, to the grave: the word meaneth not the grave digged or made with hands, named in Hebrew Keber; but the common place, or state of death, here called in Hebrew Sheol; which hath the signification of craving or requiring, because it is one of the foure things that are never satisfied, Prov. 30. 15. 16. The Greeke, and new Testament usually translate it Hades or Haides, which word is by change of letters, formed of the Hebrew Adam, and Adamah, the earth, unto which for sinne, God hath condemned Adam and all his race to returne, Gen. 3. 19. For so in the first booke of the ancient Greeke oracles of Sibylla, it is said: they call it Haden, for that Adam first went thither, when he tasted death. As Abram, is in Greek Habram, Gen. 12. 1. and Habraam, Luk. 3. 34. and Mizraim, in Greeke is Misrain, Gen. 10. 6. Hemam, is Haiman, Gen. 36. 22. so of Adam they formed Haiden, and after the Greeke termination Haides, or Hades: such changes of letters are usuall. The Chaldee paraphrase; (when it keepeth not the Hebrew word,) most commonly translateth it the house of the grave, or place of buriall. Our English, commeth from the old Saxon or German word Helle: in which tongues originally Hel signifieth High and Deepe; Leh, is low: and so it meaneth a low or deepe place; and agreeth with the Hebrew Sheol, which is said to be Low and Deepe, Deut. 32. 22. Iob 11. 8. And as death is appointed for all men, so is this Sheol, Psal 89. 49. Eccles. 9. 10. as death is sometime desired of the godly, so Iob desired to be hid in Sheol, Iob 14. 13. By this Hell therefore in Scripture, is not meant the place of the damned onelyonly, but of all that goe out of this world: as Sibylla in the fore-named place, saith, all earthly men are said to goe into the houses of Haides. And as for the wicked, they have a prison, 1 Pet. 3. 19. and place of torments, in hell, Luk. 16. 23. which the Scripture calleth everlasting fire, Mat. 25. 41. and by another Hebrew name, Gehenna; whereof see Mat. 5. 22. the Greekes called that place Tartaros, Homer. Iliad. 8. unto which word the Apostle hath reference, in 2 Pet. 2. 4. Tartarosas, He cast them downe (to Hell or) into Tartarus. So on the contrary, Heaven is not onelyonly the place of the Angels, and holy men, but generally all above us, as the aire, sphears, &c. where the fowles flye, and the sunne and stars runne their courses, as is shewed on Gen 1. 7. And the place of joyes in heaven, is called the garden of Eden, or Paradise, Luk. 23. 43. to which the heathens alluded by the garden of Alcinous: Homer, Odyss. 7. Iakob therefore by going, downe to hell, meaneth a departing out of this life into the common place and state of death, whither all must goe. So after in Gen. 42. 38. and 44. 29. 31. See also the annotations on Psal. 16. 10.
Vers. 36. Medanites] which were the posterity of Medan, the sonne of Abraham, and brethren to the Medianites before mentioned, vers. 28. Gen. 25. 1. 2. these were mixed in dwelling with the Ismaelites, as they were generally before called in verse 25. Eunuch] properly and commonly this word is used for a gelded man, Esai. 56. 3. 4. 5. Mat. 19. 12. and is borrowed of the Greeke Eunouchos, which signifieth a keeper of the bed, or Chamberlaine: in Hebrew hee is called Saris. Such gelded men they used to have in Kings courts, for Chamberlaines to keepe their women, Est. 2. 3. and 4. 4. But in Israel, the law allowed not such, Deut. 23. 1. Through custome, the name was also given to other chiefe officers and courtiers, as here to Potiphar, who was a maried man, Gen. 39. 7. and after to the kings chiefe butler and baker, Gen. 40. 2. Therefore the Chaldee here translates it Rabba, a Prince, or Officer. Provost Marshal] or prince of the slaughter men; or Captaine of the guard: he was an officer that kept malefactors in prison, Gen. 40. 3. and was sent with a band of men to doe execution upon rebells: 2 King. 25. 8. 10. Or, as the Greeke translateth it, the chiefe Cooke: for so the Hebrew word is sometime used for a Cooke that killeth and dresseth meate, 1 Sam. 9. 23. and 8. 13.