Commentary on Genesis and Exodus, Book 1 · Chapter 35

Commentary on Genesis and Exodus · Book 1 · Chapter 35

p. 301CHAP. XXXV.

1. The Contents.

IN this chapter first are declared such things as befell Iacob to vers. 23. then mention is made of his sons, their names, and number, and of the buriall of his father, vers. 23. to the end.

The things which concerne Iacob specially are set forth by the places where they were done. 1. In Sechem God appeareth to Iacob, and biddeth him goe to Bethel, vers. 1. then Iacob reformeth his house, and hideth their strange gods under an oake, vers. 2. to 5. then he taketh his journey prosperously. 2. In Bethel Deborah dieth, and is buried under an oake, vers. 7.8. And there God appeareth to him againe, and confirmeth the promise made: where Iacob builded an altar for a memoriall, vers. 9. to vers. 16. 3. Neere unto Ephrah Rachel dieth in travaile, Benjamin is borne, Iacob setteth up a pillar, to vers. 20. 4. In Migdal…eder Ruben lay with Bilha, vers. 21.22.

2. The divers readings.

v. 2. Iacob, his whole house being called together, said. H. Iacob said to his house, and all that were with him.H. det. caeter.

v. 3. His word was my helpe in the way, which I walked. C. he was with me in the war, &c. caeter.Ch. mut. T. r.

v. 4. They gave Iacob the Idols of the people. C. strange gods, caet. the gods of strange people. …. for strange, nechar, is put in the singular number, and so cannot be the substantive to gods, cel…be, which is in the plurall.

under a terebinth. H. S. under an oake. caeter. …elab, signifieth both.differ. sig. S. ad. H. det. div. sig. app. s. pr. S. c. H. det.

and he lost them to this day, and Israel went from Sechem. S.

v. 5. they durst not follow after them going away. H. they did not follow the sonnes of Iacob. caeter.

v. 8. she was buried in the plain… of the valley. Ch. under an oake. caeter, and he called the name of it the oake of mourning. H.S.B. the valley of mourning. C. Allon Bac…t…. caeter. alun, an oake: …elon, a plaine.

v. 11. I am thy God. S. I am God almighty. caeter. shadai. heb.

v. 13. and he went away from him. H. and the glory of God ascended in that place, where he spake with him. Ch. and God ascended from him in that place where he spake with him. caeter.

v. 15. he called the name of the place Bethel. H. Iacob called the name of the place, where God spake with him,H. det. Bethel. caeter.

v. 16. Iacob pitched his tent beyond the tower of Hader. S. this is transposed out of the 21. vers. and inserted here: which clause the rest have not.S. trans.

v. 16. He came in the spring to the ground, which leadeth to Ephrata. H. when he came neare to Cibrath,H. S. cor. to p. 302come to Ephrata.T. B. r. S. there was a fields breadth or space of ground to come to Ephrata. C. T. B. about halfe a daies journey. G. about a mile. P. he. Cibrath; of Barah, to eat, which signifieth a space of ground which may be gone before the time of the first eating or baiting.

H.C. app. f. pr. S. ad. S.c.v. 21. He pitched his tents beyond the tower of the flocke. H.C. the tower of Eder. caet. Migdal. Eder. G.

v. 22. Israel heard it, and it seemed evil in his sight. S. and Israel heard it. caet.

v. 27. to Mamre a citie of the field. S. kiriah. Arbe. B. a citie of … caeter.

3. The explanation of doubtfull questions.

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

Vers. 1. THen God said to Iacob. 1. Whether God spake to Iacob by dreame or manifest …ision it is not expressed: whether way we take, there is no inconvenience: but it is most like that God spake to Iacob immediatly, as he used to doe to the patriarkes, without the ministery of prophets, Mercer. 1. This was some thirty yeares after God had appeared to Iacob in Bethel: for he had beene 20. yeares in Labans house, 8. yeares in Sichem, 2. yeares in his journey, so that he was now about 106 yeares old: whereupon Ramban thinketh, that God punished Iacob in the ravishing of his daughter, because he had forgotten his vow, and so long deferred it, ex Mercer.

QUEST. II. What strange Gods Iacob putteth away, and why so called.

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

QUEST. III. Why Iacob did choose to bury, not to burne the idols.

Vers. 4. ANd Iacob hid them under an oake, &c. 1. This is not to be imputed to Iacobs infirmity, that burned not those idols, but buried them, as Calvin. 2. Nor yet did he burie them, that the matter thereof might afterwards serve for some profitable use: as some thinke that David found them, and imployed them toward the building of the temple, histor. scholastic. 3. Nor yet is it like that Iacob melted them into one lumpe, and after buried them in a deep pit, as Tostatus. 4. But it is more like that Iacob for haste of his journey, wanted opportunity to consume them with fire, Cajetan. or hee rather chose in silence to burie them, for feare further to offend and exasperate the Canaanites, Mercer. and hee did it in a secret and unknowne place, that his familie should not doat after them againe, Iun.

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

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

QUEST. V. How Deborah came to be in Iacobs company.

NOw whereas the question is moved, how Deborah came to be in Iacobs company. 1. Neither is it like, that after she had accompanied Rebeckah into Canaan, she went back againe, and was now desirous to goe aad see Rebeckah, as Chrysostome: for shee was sent with Rebeckah to remaine with her. 2. Neither did she goe with Iacob at the first, when he went into Mesopotamia, as Calvin. for he was alone in Bethel. 3. Neither was she sent as a messenger to fetch Iacob out of Mesopotamia, as the Hebrewes: for he returned at Gods commandement, not at his mothers call. 4. Neither, as Ramban, is it to be supposed, that Rebeckah had more nurses then one. 5. But it is like, that Deborah was sent to meet Iacob, being returned, Mercer. or went to him of her owne accord, after Rebeckahs death, Cajetan.

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

Vers. 9. Againe, God appeared unto Iacob, &c. Not as though this were the second vision (in all) which Iacob had: but it was another vision beside that mentioned in the beginning of the chapter p. 303where he is bid to goe up to Bethel: or it was the second time that God appeared unto him in Bethel: for otherwise, to count all the visions that Iacob had, this was in number the seventh. 1. God appeared unto him in Bethel, in the vision of the ladder. 2. When in a dreame he was shewed the parti-coloured sheepe, Genes. 31.11. 3. When the Lord bade him returne into his owne countrey, Gen. 31.3. 4. When the Angels met him, Gen. 32.2. 5. When the Angell wrestled with him. 6. When God bid him goe up to Bethel. 7. God appeared againe unto him in Bethel, Perer.

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

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

QUEST. VIII. How it is said thy name shall bee no more called Iacob.

FVrther, whereas the Lord saith, thy name shall be no more called Iacob, and yet hee is afterward called Iacob. 1. Augustine thinketh, that he was called Iacob in respect of this life onelyonly, where he should wrestle (as his name signifieth) with many temptations: but hee was called Israel in respect of the life to come, quast. 114. in Gen. But this solution beeing mysticall, and this mutation of Iacobs name historicall, satisfieth not. Much like is the solution of Tostatus, that he was called Iacob in respect of his active life, but Israel for his contemplative: neither is this answer sufficient, to say he should be called by both names, but in a diverse sense: for the text denieth unto him the name of Iacob any more. 3. Nor yet doe wee approve the solution of Cajetan. Vatab. that for vltra, no more, put in, tantum, thou shalt not onelyonly be called Iacob: for thus the text is forced. 4. Pererius thus interpreteth; not that he should be so much called by the name Israel, as have the thing thereby signified, as strength and power with God: as it is said of Christ, he should be called Emanuel, that is, God with vsus: yet was not Christ so called, who was indeed God with vsus: But this sense is not so proper, for Iacob was usually called by the name of Israel. 5. Therefore the meaning is rather this: that although the name of Iacob should remaine, yet the last was more honourable and excellent, and should obscure that other, Muscul. Mercer. 1. In respect of the author: the name Iacob was given by men, the name Israel by God: 2. In signification it was more excellent: Iacob signifieth a supplanter, because hee held Esau by the heele: but Israel is interpreted, one that prevailed with God: 3. The name Israel was given to the whole nation and posteritie of Iacob: who of Israel, were called Israelites, not of Iacob, Iacobites.

QUEST. IX. What Kings came out of Iacobs loynes.

Vers. 11. KIngs shall come out of thy loynes, &c. 1. The Hebrewes specially referre it to Saul and Isboseth that were Kings of Benjamin, and to the tribes of Ephraim and Manasses. 2. But because that Saul and his house were rejected of God, and the kingdome of Israel was but an usurpation: it is specially to be applied to David and the other kings of Iudah, Calvin. 3. It may also be understood of the kings of the Gentiles converted to the faith, who spiritually were borne of Iacob, Mercer. 4. These nations that came out of Iacobs loynes, were the twelve tribes, that multiplied & increased as so many seueral nations.

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

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

p. 304QUEST. XI. How the Lord is said to have ascended from Iacob.

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

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

Vers. 14. IAcob set up a pillar, &c. vers. 15. he called the name of the place Bethel, &c. Tostatus is deceived, that thinketh this Bethel to be Jerusalem, another from that Bethel which Iacob so called before, when he went into Mesopotamia, because (saith he) hee went from Bethel to Bethlem, which is distant but foure miles from Jerusalem: but the other Bethel is remote from Jerusalem twentie miles: for it cannot be shewed that ever Jerusalem was called by the name of Bethel: and though Bethel were so farre off from Bethlem, that is no argument for this opinion: for the text sheweth not in what time Iacob came from Bethel to Bethlem, but onelyonly that Iacob departed from Bethel, vers. 16. 2. Neither is this a rehersall of that which Iacob had done before in Bethel, as Calvin. but he erecteth a pillar againe, as a monument of this second apparition: the other pillar which hee se… before being either prophaned, or in the space of thirtie yeares defaced, Iun. 3. Iacob both buildeth an alta… in this place to offer sacrifice unto God, vers. 7. and erected a pillar as a memoriall of this heavenly vision unto men, Mercer. 4. He confirmeth the same name Bethel which he had given it before: like as Isaack reneweth the name of Beersheba, Gen. 26. which his father had imposed upon that place. 5. He both calleth the place where the altar was, Bethel, vers. 7. as also the whole circuit of ground about it, where he reared the pillar, vers. 15. sic Mercer. Cajetan.

QUEST. XIII. How farre Iacob was from Bethlem, when Rachel traveled.

Vers. 16. WHen he was a fields breadth from Ephrata, &c. 1. Neither is the Hebrew word Cibrath, here vsed, a proper name of a place, as the Septuag. reade: for they translate it otherwise themselves, Gen. 48.7. hippodromum, an horse race. 2. Neither can it be derived of cabir, which signifieth much, as R. Menaham, and Oleaster, as though a great part of their iourney were behinde: and as Geneven. translate halfe a dayes journey: for Ramban that had seene those places, saith, Rachels monument is not one mile from Bethlem: Borcardus not above the flight of an arrow. 3. Neither is it like to bee derived from the word cebarah, which signifieth a sive, as Beres. Rab. to betoken the spring time, when the ground is plowed, and as it were sifted: or as Hierome deriveth it from barah, to chose, and maketh caph not a radical, but a servile letter, because it was now the spring, the choyce time of the yeare: for the word kibrath must needs be taken for a space of ground, 2. King. 5.15. where Gehezi followeth after Naaman. 4. But this word betokeneth a small space of ground: Pegnin… readeth a mile: the Chalde stadium, a race: the Septuagint, hip podromum, a horserunne or race: Oukelos as much ground as may be plowed in a day: and so it may either be derived from kebarah, as Rabbi Leui, to signifie the plowed, tilled, or sifted fields, which are not farre from the citie: or making the letter caph to be none of the radicals, it may be derived from Barah, which is to eate, as Kimhi: and may be taken for so much ground, as one may well goe before his first eating, that is, his break-fast, a morning walke.

QUEST. XIIII. Why Iacob calleth his sonne Benjamin

Vers. 18. SHee called his name Benoni: but his father Benjamin. Iacob changeth the name of his sonne whom Rachel named the sonne of her sorrow, lest it might have brought still to his remembrance the losse of his deare wife: he calleth him Benjamin, the sonne of his right hand: 1. Not for that he onelyonly was borne in Canaan in the south part, which is at the right hand, if one turne his face to the Sunne rising, as Rasi. Mercer. 2. Nor yet because he was borne in Bethlem, within the tribe of Iudah, as Ramban. 3. Nor because he bare this heavie crosse strongly, as Lyranus. 4. Or to shew that he had strength to beget a child in his old age, as Oleaster. 5. But rather, to signifie how deare he should be unto him for his mothers sake, to be alwaies at his right hand, Muscul. Iun. as also Iacob alludeth to the name that Rachel had given: declining as little as might be both from the sound and sense: for Benoni signifieth the son of labour, or strength: & so consequently doth Benjamin, the son of the right hand, where the strength lieth, Mercer.

QUEST. XV. The causes of Rachels hard travel which procured her death.

Vers. 19. THus died Rachel, &c. Rachel died in trauaile: 1. it is impertinent here and vnnecessarie to shew the cause of perilous & difficult trauaile: which may be caused, 1. Either by some defect in the wombe: 2. Or by the greatnes of the infant, or the indisposition thereof in the wombe, or some other want in that behalfe. 3. Or when the mother laboureth of some other disease. 4. Or the woman beeing long in trauaile. 5. Or be given to rest, and so not breathed: for Aristotle saith, that exercitatio facit ut spiritum re…inere possint, in qua re facilitas partus conciliatur: exercise causeth that they hold their breath, which maketh the birth easie. Perer. ex Aristot. wherupon Plinie writeth, oscitation…m in multeribus lethalem, that yawning in p. 305travaile to women is mor…all. 2. The Hebrewes thinke that Rachel being wearied in her journey came before her time: but it is not like, that Iacob would have hastened his journey▪ if his dearest wife had beene so neare her time. 3. Neither hath it any ground, that God punished Iacob with the death of Deborah and Rachel, for the slaughter of the Sichemites, Mercer. 4. Ruperius, in that Deborahs death and Rachels is expressed, Reb…ckaes and Leahs death concealed, thereby resembleth the …ynagogue of the iewes, which he would have prefigured by Deborah and Rachel: for so their Synagogue did die and fall away, the church of the Gentiles revived and increased. But such allegories doe not much perswade, having no warrant or ground in Scripture.

QUEST. XVI. Of the names Ephratha and Bethlem, why and by whom they tooke beginning.

Vers. 19. EPhrath which is Bethlem. 1. Some thinke that this place was called Ephratha, of Caleb… wife Ephrata, 1 Chron. 2.9. which Caleb was sonne of Hezron, and went downe with Iacob into Egypt: and afterwards it was called Bethlem, that is, the house of bread, after the famine in Elimelech, and Ruths time, of the abundance of corne, R. Salomon. Lyran. 2. Tostatus misliketh this opinion, because this Caleb that went downe into Egypt, must be 215. yeare old and more, if he survived to returne with the Israelites into the Land of Canaan: at which time it is like Ephrata tooke the name: and beside, if the name Bethlem were given in Elimelechs time, how commeth it to be used by Moses so long before? But these reasons may be easily answered: for the name Ephrata might be given by the second Caleb after his grandfathers name: and divers names are inserted into this history, not knowne in Moses time, as the name Dan, Gen. 14.14. which were added by way of explanation, by those Prophets directed by the spirit of God, which disposed the Scripture into order, Perer. 3. But it is more likely, that this place had both these names of the fruitfulnesse of the ground: for so Ephrath is derived of Pharah, which signifieth to fructifie, and it was afterward called Bethlem, the house of bread, Mercer. but by whom these names and when they were imposed, is uncertaine.

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

Vers. 21. ISrael, &c. pitched his tent beyond the tower of Ader, or of the flocks. 1. The Hebrewes, in this place, doe hold, that the temple was afterward built: because the Prophet calleth Sion the tower of the flock, Micah 4.7. but that cannot be: for this tower where Iacob pitched, was not far from Bethlem, about a mile, Muscul. but Ierusalem was further off, Mercer. yet this name was given to Sion, because the people assembled thither in flocks, or because of the flocks of sheepe thither brought to be sacrificed, Perer. 2. This tower was made for the safegard of the shepherds in that country, that used to watch their flocks by night: and Hierome well observeth this to be a type and prophecie of those shepherds, which in this very place watched their flocks at the birth of Christ; where afterward Helena, for a memoriall of the apparition of the Angels unto them, builded a temple, Perer. Luther.

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

Vers. 22. RVben went and lay with Bilha his fathers concubine, &c. 1. The Hebrewes to excuse the sinnes of their fathers, here imagine that Ruben did nor commit incest with Bilha, but only cast out her bed out of Rachels tabernacle, where Iacob had placed it after Rachels death: whereas the text is evident, that he slept with Bilha. In like manner they would excuse the offence of Elie his sons, that they did not lie with the women at the gates of the temple, but onelyonly deferred their businesse, and so kept them longer from their husbands: contrary to the evidence of the history, 1 Sam. 2.22. 2. Iacob though he might have used the sword in this case, yet leaveth the punishment to God: but for this sinne of defiling his fathers bed, Ruben lost his birthright, which was given to Ioseph in respect of his double portion, the principality to Iudah, 1 Chron. 5.1. 3. This was a very great sinne to commit uncleannesse with his fathers concubine, which was as his wife: such fornication as was not once named among the Gentiles, as the Apostle saith, 1 Cor. 5.1. for Antiochus the sonne of Seleucus, being in love with Stratonice his mother in law, yet for shame concealed it, and fell into a most grievous disease. Hippolitus is famous in the tragedie, for resisting the unlawfull lust of Phaedra his mother in law. 4. Some thinke that after this time Iacob did refraine the company of his wives, but that is uncertaine, Mercer. It is most like, that he after this accompanied not with Bilha; as David served his concubines which Absolom went in unto, 2 Sam. 20.3.

QUEST. XIX. Of the genealogie of the Patriarkes wherefore it is here set downe.

Vers. 26. THese are the sonnes of Iacob, which were borne him in Mesopotamia, &c. 1. Moses setteth here downe together the number of Iacobs sonnes. 1. Because after this he had no more sonnes borne. 2. As also Ruben is counted among them, to shew that although he had fallen into this grievous sin, yet the Lord vouchsafed to count him among the Patriarkes. 3. As also to distinguish betweene Iacob and Esaus progenie, which Moses prosecuteth in the new chapter, Mercer. Perer. 2. Dinah is not rehearsed among them, because she made no tribe, Mercer. Neither useth the Scripture to set downe the genealogie of women, Perer. 3. The word is put in the singular number, which was borne, for the plurall, not for any such mystery as the Hebrewes note, to shew that they were all begotten by one man, or to shadow the birth of the Messiah: but it is a property of the Hebrew speech, to use the singular for the plurall.How Benjamin is numbred among those that were borne in Mesopotamia. 4. All these are said to be born in Mesopotamia, whereas Benjamin was born in Canaan, as Chrysostome thinketh, for Benjamin was borne ten yeares after Iacob departed from Mesopotamia: but here by a synechdoche ▪ according to the use of the Scripture, that is affirmed of all which agreed to the most, Mercer. Perer. So Iohn p. 30620.24. Thomas is called one of the twelve, there being but eleven, Iudas having hanged himselfe: and so S. Marke calleth them the eleven, Marke 16.14.

QUEST. XX. At what time Iacob came to Isaack his father.

Vers. 27. THen Iacob came to Isaack his father. 1. Although now at the length, ten yeares after Iacobs returne into Canaan, hee came first to Isaack with his whole family, yet it is not unlike, but that Iacob went often over to see his father, they dwelling not farre asunder, Mercer. 2. Mention is not made of Rebecca, who is supposed at this time to have beene dead; which is thought also to be the cause of Isaacks being in Hebron, whom Iacob at his departure left in Beerseba: that Isaack remooved thither to burie his wife there, Muscul. 3. Iacob neither came to Isaack so soone, as some Hebrewes thinke, that he ministred 22. yeares to his father after his returne out of Mesopotamia: neither staied he away from him so long, as some gather, that is twenty yeares in Mesopotamia, and 23. yeares in Canaan, in all 43. yeares, Muscul. for Iacob could spend no fewer then 9. or .10. yeares in Canaan, before he came to Isaack: seeing Dinah not above six or seven yeares old at Iacobs departure out of Mesopotamia, was defloured at 15. or 16. yeares of her age, then being marriageable, before Iacob came at Isaack… and when Ioseph was 17. yeare old, he was then come to that land, where his father was a stranger, Gen. 37.1, 2. that is, to Hebron, where Abraham and Isaack were strangers, Gen. 35.27. and this was twelve or thirteene yeares before Isaack died, as shall appeare in the next question following.

QUEST. XXI. Ioseph sold into Egypt twelve yeares before Isaack died: yet it is set downe after.

Vers. 21. THe daies of Isaack were 180. This is set downe by way of anticipation: for Ioseph was sold into Egypt, before Isaack died: as it is shewed thus. 1. Iacob when Isaack was 180. must be 120. yeare old, for he was borne in Isaacks 60. yeare. 2. Then at such time as Ioseph was 39. (for he was 30. when he stood before Pharao, and seven yeares of plenty, and two of famine were past, before his father came into Egypt) then was Iacob 130. and at seventeene yeare old, was Ioseph sold into Egypt. 3. If at Iosephs 39. Iacob was 130. then at Iosephs seventeene, Iacob must be an hundred and eight: then was Isaack but 168. wherefore it must needs follow, that Ioseph was sold into Egypt, twelve yeare before his grandfather Isaack died: and that so long Iacob dwelt with Isaack: for it is not like, but that Isaack saw all Iacobs children before he died, and blessed them, and that Ioseph had seene Isaack before he was sold into bondage.

4. Places of Doctrine.

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

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

2. Doct. Two parts of sanctification, the internall and externall.

Vers. 2. Cleanse yourselves, and change your garments. Here are two parts of their sanctification expressed: the internall as the principall in the clensing of their minds, the externall in the change of their garments: which served in those daies, to stir up their inward devotion. So the Lord said to Moses, when he was to appeare in Mount Sinai, Sanctifie them, &c. and let them wash their cloathes, Exod. 19.10. But the inward sanctification was that, which the Lord had respect unto, Ioel. 2.13. Rent your hearts and not your cloathes, and turne to the Lord.

3. Doct. Gods promises most certaine.

Vers. 12. I will give thee this land which I gave to Abraham. Th…s land was onelyonly promised to Abraham, and yet it is said to be given: Gods promises then are so certaine, … they were already fulfilled, Muscul. so the Prophet saith, The Lord of hosts hath sworne, surely as I have purposed, so shall it come to passe, &c. Isay. 14.24.

4. Doct. The carefull buriall of the dead an argument of the resurrection.

Vers. 20. IAcob set a pillar upon her grave. The Gentiles did bestow superfluous cost upon the tombs of the dead, some thereby thinking to finde solace and comfort in their griefe, some taking occasion thereby to commit idolatry. But Iacob maketh a memoriall of Rachels sepulture, not onelyonly to testifie his love, and to continue a remembrance of this vertuous matron, one of the mothers of Israel, unto posterity, but chiefly to expresse and professe his hope of the resurrection: for if there were no more hope of the bodies of the Saints, than of beasts, to what end should so much care be taken in committing them in an honest and decent manner to Christian sepulture? Calvin. Pererius. Thus Martha confesseth her faith concerning her brother Lazarus, that was laid in his grave: I know he shall rise againe in the resurrection at the last day. Ioh. 11.24.

p. 3075. Places of Confutation.

1. Confut. Against the … of idolatry.

Vers. 4. IN that they gave to Iacob their earings as consecrate to idolatry, and Iacob buried them under an oake: it teacheth us, that all the monuments of idolatry ought to be abolished: and that no… onelyonly the Idols themselves are abhominable, but all the … which belong thereunto: such as are many in the Romane Sinagogue, who garnish their idols, with ringes, tablets, pretious stones and jewels, Calvin. all which things ought to be abhorred, as the idols themselves: as the prophet saith: Yee shall poll… the co…erings of the images of silver, and the rich ornaments of the images of gold, and cast them away as a monstruous cloth, Isay. 30.22.

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

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

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

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

4. Confut. Gods election certaine and infallible.

Vers. 23. RVben, Iacobs eldest sonne. Though Ruben had fallen into the most grievous sinne of incest, yet the Lord doth not utterly cast him off, but reserveth unto him a place and calling among the 12. Patriarkes. By this we learne, that Gods election changeth not, but whatsoever he hath decreed concerning any mans salvation shall stand, Calvin. For the gifts and calling of God are without repentance, Rom. 11.29. Yet must not this doctrine make us secure, to sinne presumptuously, trusting to Gods election: but as the Apostle saith, We must worke out our salvation with feare and trembling, lest we be circumvented of Sathan, and prevented of that which we vainly hoped for.

Confut. Against the errour of the Novatians.

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

6. Places of morall observation.

1. Observ. Amendment of life delivereth from dangers.

Vers. 2. THou said Iacob, put away the strange Gods, &c, Iacob being in great danger, doth purge and cleanse h…s houshold, so the next way to finde deliverance, and to obtaine ptotection from God, is to amend our life, and to renew our hearts, and to turne every man from his evill wayes, Perer. Heereupon Balaam gave that wicked counsell to put a stumbling blocke before the Israelites, to cause them to sinne, that they might run into Gods displeasure, and be out of his protection.

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

Vers. 4. THey gave unto Iacob all the strange gods. Herein appeareth the singular and prompt obedience of Iacobs houshold, who are contented to put away their idols, iewels and caterings, wherein they had so much before delighted, Mercer. which …eacheth, that the people should shew themselves ready and willing to be reclaimed from their superstitions and corruptions of life: as we read, that the souldiers and people came unto Iohn and asked him, Master, what shall we doe? Luk. 3.

3. Observ. God striketh feare into mens hearts.

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

p. 3084. Observ. It is lawfull and commendable to mourne moderately for the dead.

Vers. 8. IAcob and his company made such lamentation for the departure of that godly matron Deborah, that he called the place the …ake of lamentation. It is not then unlawfull to mourne for the dead, nay it is an uncomly thing to shew drie cheekes in the funeralls of parents, wives, and children, as some doe. S. Paul forbiddeth not to mourne for the dead, but not as they that have no hope, 1. Thessal. 4. Muscul.

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

Vers. 19. THus died Rachel. Iacob doth not so much rejoyce for the birth of Benjamin, as he hath occasion of griefe offered for the losse and death of deare Rachel; thus the Lord seeth it to be good to temper our joy with sorrow; and therein we see the mutable and changeable condition of this life, which affordeth no perpetuall and constant joy, Perer. And therefore amidst our joyes, it is good to arme our selves against sorrow; as Iob in the midst of his prosperous estate, did looke for adversity; saying, The thing which I feared is now come upon me, Iob 3.25.

6. Observ. One affliction followeth after another.

WE see further, that Iacobs life was a continuall warfare: still one temptation followed in the necke of another. 1. Dinah was ravished. 2. Simeon and Levi put the city to the sword. 3. Deborah dieth. 4. Then Rachel his beloved wife. 5. Then Ruben commiteth incest. 6. Ioseph is sold into Egypt. 7. Isaack dieth. 8. Benjamin is also taken from him to goe into Egypt. Thus many are the tentations and tribulations, wherewith the Lord trieth his children, Calvin. We learne, that while we live here, we should prepare our selves for crosses and afflictions: and when we are escaped one, to looke presently for another. This was Iobs case, when one messenger followed at the heeles of another, bringing him evill tidings, Iob 1.

7. Observ. Godly women may die in childbirth.

Vers. 18. AS shee was about to yeeld up the ghost, &c. The Hebrewes note three women in Scripture, that died in travaile; Rachel the wife of Phinehes the sonne of Eli, and Michol David… wife, because it is said, she had no children till the day of her death: but this is a simple conjecture; the meaning is, that she had no children at all, Mercer. But we see by this example, that even godly women may have Rachels lot to die in travaile: and therefore such are not to hee discomforted, if it please God that they so end their daies.

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

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