Commentary on Genesis and Exodus, Book 2 · Chapter 37

Commentary on Genesis and Exodus · Book 2 · Chapter 37

p. 321CHAP. XXXVII.

1. The Method.

FIrst, in this Chapter are set forth the causes of the envy and hatred of Iacobs sonne… against Ioseph. 1. His complaining of them to his father, vers. 2. 2. Iacobs extraordinary love and affection toward Ioseph, vers. 4. 3. His two dreames, of the sheaves, vers. 7, 8. of the starres, vers. 9, 10. whereby was prefigured his preheminence over his brethren.

Secondly, the fruits and effects of their envy are declared, their hard dealing toward Ioseph, with the occasion thereof, and the sequele. 1. The occasion was ministred by occasion of Iosephs sending to his brethren by Iacob, vers. 13. to 19. 2. Their hard dealing appeareth, first in consulting to kill Ioseph, but that Ruben otherwise turned them, vers. 20, 21. secondly, in casting of him into a pit, while they themselves did eat and drinke, not regarding the affliction of Ioseph, vers. 23. to 26. 3. In selling of him to the Madianites, at Iudah his motion, who sold him afterward to Potiphar.

Thirdly, the sequell and issue is this: first, they dissemble with their father, making him beleeve, that Ioseph was torne of the wild beasts: then they are causes of Iacobs great sorrow and griefe that mourned for his sonne, vers. 34, 35.

2. The divers readings.

v. 2. when Ioseph was sixteene yeere old. H. seventeene. caeter.H. cor.

v. 2. hee accused his brethren of a bad crime. H. Ioseph brought their accusation. C. evill saying or report. B.G. evill fame. T. dibbah, signifieth infamy, slander, reproach.divers. sig. S. det. H. det. S. ad. H.c. H. alt. H. ad. S.c. T.c.r.

v. 5. who hated him so much the more: all have but the Septuag.

v. 13. Israel said to him. H. Israel said to Ioseph. caet.

v. 14. and Israel said to him. S. and he said. caeter.

v. 20. into an old pit. H. into one of these pits. caeter.

v. 21. endevoured to deliver him. H. delivered him out of their hands. caeter.

v. 22. this he said to deliver him. H. that he might deliver. caet.

v. 28. for twenty peeces of gold. S. twenty peeces of silver. caet.

v. 36. to Potiphar, Pharaohs Eunuch. H.S.B.G. one of Pharaohs courtiers. T. Princes. C.P. saras, a Prince, an Eunuch: it is like he was not an Eunuch being married.

Pharaohs chiefe cooke. S. chiefe captaine. C.H. chiefe steward. B.G. master of his guard.T.r. T. chiefe of his slaughter men. P. tabach, signifieth to kill, to put to death.

3. The explanation of doubtfull questions.

QUEST. I. What generations Moses here meaneth.

Vers. 2. THese are the generations, &c. 1. Some by generations expound the events, and things that happened to Iacob and his posterity: sic Vatab: but the word toldoth will not fitly beare that sense. 2. Some referre these generations to Ioseph, as the principall among Iacobs sonnes, in whom the image of Iacobs inward vertues and outward countenance did more appeare, than in any of the rest, Rupert. but then he would have said, generation, not generations, in the plurall. 3. Others, as Ramban, Cajetan, send us to the 46. chapter following, wherein Iacobs posterity is rehearsed and numbred: and understand those generations here to bee spoken of: but that genealogy following ten chapters after, cannot conveniently have dependance of this place. 4. Therefore, I thinke rather, that we are to looke to the 35. chapter, where in the end Iacobs twelve sonnes are rehearsed: and then (a briefe catalogue of Esaus of-spring comming betweene) the story returneth to Iacob and his generations: Iun. Among the which Moses insisteth upon Ioseph, as the most worthy.

p. 322QUEST. II. Ioseph sold into Egypt while Isaack was alive.

Vers. 2. WHen Ioseph was 17. yeare old, &c. 1. Whereas the death of Isaack is mentioned before, c. 35. when hee was 180. yeare old, and Iacob 120. who was but 60. yeare younger then Isaack: this storie of Iosephs selling into Egypt when he was but 17. yeare old, must needes goe before Isaacks death, 12. or 13. yeare: for if Iacob, when Ioseph was 39. that is, 30. yeare old when he stood before Pharao, and nine yeare more, that is counting 7. yeares of plentie, and two of famine, if Iacob were then 130. Gen. 47.9. then at Iosephs seventeene, Iacob exceeded not 108. yeares: But hee was 120. when Isaack died, and then was Ioseph 31. yeare old or there about. 2. Now where it is added, beeing yet a childe: Why Ioseph is said to be a child, his yeares being expressed before.1. Neither need we with Ramban to transpose the word, and ioyne it with his yeares: and reade thus, when Ioseph was a child of 17. yeares: for the order of the text will not beare it to be so transposed. 2. Neither is that the best reading to say, and the child was with the sonnes of Bilha, &c. a… B.G. doe reade: but with a parenthesis thus (being yet a child.) 3. which is added, not to signifie his age expressed before: nor yet that he was as a servant and minister to his father and brethren, as the word … guar somtime signifieth: as Iosua is called puer Mosis, Moses boy, Iun. but to declare the simplicitie of his mind, that he did not of malice accuse his brethren, Mercer. and the puritie of his affection, that at those yeares could not abide sinne, Rupert. and crueltie of his brethren, that dealt so hardly with him being a child, Chrysost. And beside, his age is mentioned, to shew how long a time Ioseph continued in miserable captivitie: full 14. yeares, from 17. till he was 30. for so old he was when he stood before Pharao, Per…

QUEST. III. Why Ioseph keepeth with the sons of the handmaides.

Vers. 2. WIth the sonnes of Zilphah and of Bilhah. Ioseph keepeth sheepe with the sonnes of Iacobs concubines, rather than the other. 1. Not because as Rasi thinketh, the sonnes of Leah despised the sonnes of the handmaides, and therefore Ioseph ioyneth himselfe unto them, not scorning them: for then these sonnes of the handmaides would hauehave beene the readiest to have delivered Ioseph: whereas Ruben and Iudah the sonnes of Leah were his best friends. 2. Therefore Iacob committeth Ioseph to their custodie, because the other brethren of Leah could not well brooke the sonnes of Rachel, whom Iacob loved better then their mother, Ramban. and beside Rachel beeing dead, Ioseph was as Bilhas sonne, and her children were as Rachels, and so brethren to Ioseph, as both by father and mothers side, Muscul. he kept companie also with Zilphas sonnes, because it seemeth the sonnes of the handmaides sorted together.

QUEST. IIII. What sin it was whereof Ioseph accused his brethren to his father.

ANd Ioseph brought to their father their evil saying. 1. The other brethren accused not Ioseph to thei… father, as the Septuagint in some translations reade: but Ioseph accused them, whereupon they hated him. 2. Neither did Ioseph only complaine of the handmaids sonnes, as Cajetan. though it may be thought that their servile nature was most prone to euil, but of the rest also, for they all hated him, Iun. 3. That which he complained of was not, 1. Either any wrong done to himselfe, as Vatablus. 2. Not of any particular sinne, as the Latin translator readeth: as either of the sinne of Sodomitrie, as Rupertus. 3. Or of the incest of Ruben, as gloss. interlinear. for Ruben afterward was Iosephs best friend. 4. Or of that horrible sinne of bestiall copulation, as Tostat. Thom. it is not like that Iacobs sonnes, though licentious enough, were so filthilie geven. 5. Or that they did eate raw flesh, contrarie to the precept of Noah, as the Hebrewes. 6. But I rather thinke, that he brought to Iacob their evil fame, or report, as the word signifieth: that is, complained generally of their evil life, for the which they were infamous: as either their contention among themselves, or defiling themselves with the daughters of the heathen, or such like, Mercer. Perer.

QUEST. V. Whether Ioseph did well in accusing his brethren to their father.

NOw, lest Ioseph might be thought to have dealt uncharitablie with his brethren, in accusing them to his father: for this is one of the titles giuen unto Sathan, who is called an accuser of the brethren, Apocal. 12. 1. It is to be considered, that Ioseph might first privately admonish them, before he told his father, although it be not in the scripture directly expressed, Tostat. 2. Or it may seeme, that praemoniti… non fuit necessaria, cum crimen esset publicum: admonition was not necessarie, where the crime wa… publike, Thom. 3. Or Ioseph did perceive that his admonition would not prevaile, but that they would have hated him the more: as the wise man saith, Reproove a scor…er, and hee will hate thee, Prov. 9. and in this case one may forbeare private admonition, as Augustine well noteth: Si vel opportuni…s …mpus querit, In what cases pri…ate admonition is not necessary before publike accusation.vel metuit …e deteriores efficiantur, if either hee watch a fitter time, or bee afraid they should wax worse, in such cases to refraine, and not for feare of displeasure, or any temporall losse, it is, consilium charitatis, a charitable consideration. 4. It may be observed, that Ioseph did not publish or divulgate abroad to every one his brethrens sinnes, but only informed his father: for otherwise, as Augustine, Si coram omnibus …is arguere, non eris corrept…r, sed prodit…r, &c. If thou wilt reproove before all what th… knowest by thy brother, thou shalt not bee a reproover, but a betrayer, s…r. 16. de verb. domin. 5. Ioseph did not accuse his brethren of a mali…ious minde, being yet in a manner but a childe, but of a desire to hauehave them amended: for, as Augustine saith, Debemu… amando corripere, non nocendi …viditute, s…d studio c…rrig…ndi, Wee must reproove in lov…, not in a desire to hurt, but a studie to correct.

p. 323QUEST. VI. Whether Iacob loved Ioseph chiefly because he was borne in his old age.

Vers. 3. ISrael loved Ioseph, because he was the sonne of his old age. 1. We need not with Rupertus, to understand this mystically, by Israels old age, his perfection of vertue, and that therefore he loved Ioseph best, because he did imitate his fathers vertue. 2. Nor yet with Onkel…s, and Paul. Burgens. doe we referre it to Ioseph, that he was the childe of old age, that is, a wise, sober, and grave childe, for this is coact and strained. 3. But indeed Iacob loved him, because he had him in his old age, being then 91. yeare old, when Ioseph was borne: Benjamin was younger than Ioseph, but then not above foure or five yeares old, and therefore not so capable of his fathers love, as Ioseph, who began now to shew his vertue and good disposition: the rest also of Iacobs sonnes were borne in his old age, all within the compasse of seven yeares▪ and he was 84. yeare old when he began to have children … yet Ioseph was the youngest of them, and the first borne of his beloved Rachel; much desired and longed for on both sides before he was borne, and therefore best beloved when he came. 4. Now the reason… why children borne in old age are best beloved of their parents, are these. 1. Because they are the last borne,Why parent▪ lo… …heir youngest children best. and the aged parents looke for none after-sembling his mother Rachel. Iosephus: his heroicall and princely mind, which appeared in his dreames, a ward, Phil. 2. And are most likely to be the longest livers, and so to continue their fathers name, Cajetan. 3. Or for that the aged parents are delighted with the pratling and sport of young children, Oleaster. 4. Or they are alwayes at hand, and in their fathers eye, Ramban. 5. Or the parents doe it in wisdome, to make most of the youngest, because they are least able to shift for themselves. Other causes there might bee of Iacobs affection to Ioseph: as the comelinesse of his body resembling his mother Rachel, Iosephus: his heroicall and princely minde, which appeared in his dreames, a prophecie of his honourable estate afterward; Philo. His vertuous and godly disposition: but these causes are concealed, lest they might have increased the envy of his brethren, Chrysost.

QUEST. VII. Of Iosephs particoloured coat.

Vers. 3. HE made him a coat of divers colours: the word is, passim, peeces: 1. Some doe read, a side gowne or coat, as Aquila, and Gregory doth thereby understand his constancy and perseverance. 2. Some reade, tunicam manicatam, a sleeved coat, Symmach: but the word will beare neither of these interpretations. 3. Neither yet was it made of divers kinds of threads, for that was forbidden by the law, Levit. 19.19. whereas in Davids time, Thamar did weare such a garment, of the same name, passim. 4. Neither yet was it a white silke garment representing the Priesthood, as some thinke. 5. Nor yet of divers peeces put together, for that had beene no such precious garment. 6. But it was a coat of divers colours, as the Septuag. translate, poik…lon, which seemed as though it had beene of divers parts and peeces, Mercer. Iun.

QUEST. VIII. The difference betweene envy and hatred.

Vers. 4. THey hated him. 1. There is great difference betweene hatred and envy: 1. Men are hated for evill: they are envied for some good thing, as prosperity, riches, wisdome: 2. Hatred is of some particular matter, envy hath a generall object, for any thing that happeneth well to a man. 3. Hatred may sometime be just, as to hate the wicked; envy is never just. 4. Hatred may be conceived against bruit beasts, as a man hateth a serpent or a tode, but envy is only against men. 5. Envy ceaseth when men from a prosperous state fall into misery, but even men in misery may bee hated. 6. Hatred is, where wee have received hurt, but they are often envied of some, whom they never hurt. 7. Whom men hate, they will harme, if they can: but sometime a mans gifts are envied, against whom no hurt is intended. 2. Beside these differences betweene envy and hatred, envy hath these peculiar properties. 1. Envy rejoyceth in another mans fall. 2. He that is envied many times fareth the better, as Ioseph did. 3. An envious man hu…teth himselfe most, and him nothing that is envied. 4. An envious man dissembleth in his outward behaviour, making outwardly a shew of friendship, bearing malice in his heart: such was Ioa… toward Abner, while he embraced him with the one hand, he killed him with the other. 5. An envious man, as Gregory noteth, sheweth himselfe to be of a base mind: for in that he envieth another, he bewrayeth his owne wants, not having that which hee envieth in another. 3. The remedy against this devouring sinne of envy, Basil prescribeth, Si nihil rer…m human…rum magnum, aut vehementer expet…dum putemus: The remedie▪ against envy.to thinke no humane thing to be of any great reckoning, or much to be desired▪ and then shall wee neither envy the rich for his riches, nor the honourable person for his honour, nor any other for any worldly gift. Againe, the wise man saith, Ne comedas cum homine invido, eat not with an envious man, or a man that hath an evill eye, Prov. 23.6. lest that by conversing with such, we learne of their qualities, Perer.

QUEST. IX. Of Iosephs dreame, why doubled.

Vers. 6. HEare the dreame which I have dreamed, &c. 1. Ioseph hath two dreames shewed him, both tending to the same end, to declare the certainty of his exaltation above his brethren: as Ioseph afterward saith to Pharao, that had two dreames likewise, foreshewing the same thing, Gen. 41.32. The dreame was doubled the second time to Pharao, because the thing is established with God. 2. Iosephus is deceived, that …aith, Iosephs brethren found no fault at the telling of the first dreame, whereas the text is otherwise: they said nothing at the rehearsing of the second, referring it to the judgement of their father, to whom Ioseph told it againe, whom his father rebuked in the presence of their brethren, and therefore they spared their reprehension, or Moses thought good to omit it, Mercer. 3. Some doe apply those parables p. 324to Christ, making him the sheafe of corne, to whom all the Patriarks and Prophets do stoope, Rupert. some also further make Ioseph a type of Christ:Ioseph, wherein a type of Christ. 1. In that hee uttered dreames, as the other parables. 2. Christ spake of his exaltation, as Ioseph of his. 3. Christ was hated for his parables, …s Ioseph for his dreames, Perer.

QUEST. X. Of the divers kinds of dreames.

FUrther it is to be considered, that dreames are divers waies caused. 1. Some dreames arise of the fulnesse of the bellie and excesse of drinke, such are the dreames of Epicures and drunken persons. 2. Some come of emptinesse and want: as when an hungrie or thirstie man dreameth of meat or drinke, Isay 29.8. 3. Some are wrought by the illusion of Sathan. 4. Some partly by the illusion of Sathan, partly by mans owne imagination, Eccles. 5.3. A dreame commeth by the multitude of businesse. 5. Some dreames are sent by divine revelation: such were those of Ioseph. 6. Some proceed partly of our owne serious cogitation, partly of divine revelation: such were Nebuchadnezars dreames: as Daniel saith to him: O king, when th… wast in thy bed, thoughts came upon thee, &c. Dan. 2.29. Perer. ex Gregor.

QUEST. XI. Ioseph not worthy of rebuke.

Vers. 10. HIs father rebuked him, &c. 1. Ioseph did herein nothing worthy of reprehension the neither told these dreames of any vanitie of minde, nor of childish simplicitie, but as the dreames were revealed of God,How Iacob rebuked Ioseph. so he moved Ioseph to declare them. 2. Iacob did not herein dissemble in seeming to rebuke Ioseph for the contentment of his brethren. Iun. Calvin. but he did indeed rebuke Ioseph, as not yet perceiving the mysterie of these dreames, yet presently came to himselfe, and considered more deeply of them, as it followeth, vers. 11. His father noted that saying, Mercer.

QUEST. XII. How Iosephs mother being dead, is said to fall downe unto him.

Vers. 10. SHall, and thy mother, and thy brethren, come indeed and fall on the ground? &c. 1. Neither is it like, that Rachel Iosephs mother was alive at this time, as thinketh Oleaster, Cajetane… for Rachel was dead before Iacob came to Hebron, and as yet while Rachel lived Benjamin was not borne, of whom shee died in travaile: so that then there could not be an eleven brethren beside Ioseph, which are signified by the eleven starres. 2. Neither was this fulfilled in Iosua, who was of the tribe of Ephraim of Ioseph, to whom indeed the Sunne obeyed by standing still, as some Hebrewes: for Iacob understandeth not the Sunne literally, but figuratively of himselfe: and so Ioseph also aplieth these dreames to himselfe and his brethren, Genes. 42.9. 3. Neither yet is it so fit to understand Bilh… Rachels maid, who was Iosephs reputed mother. Ramban thinketh it improper, that a concubine should be resembled to the moone. 4. And it is more unfit with Rupertus, to drive this storie to an allegorie, that by the Sunne we should understand the Saints in heaven, and by the Moone the militarie Church in earth, that all bow unto Christ prefigured in Ioseph. 5. Neither doth Iacob speake ironically, hereby shewing the vanitie of Iosephs dreame, as though his mother should be fetched out of her grave, to doe him homage, as Lyran. Perer. for Iacob himselfe noted these things, and held the dreames not as vaine, but as serious matters. 6. Wherefore the name of mother, is to be understood of her which was then mother of the family, whether Leah or any of the other then living, Mercer.

QUEST. XIII. How Iacob and Iosephs mother did obeysance to Ioseph in Egypt.

BUt a further question here ariseth, how this was fulfilled, that Iosephs father and mother reverenced Ioseph. 1. For Iacob, the case is plaine: not that he personally worshipped Ioseph, as some doe expound that place, Genes. 47.31. He worshipped toward the beds head: for Iacob there did not worship Ioseph, but praised God: nor yet did Iacob then onelyonly reverence Ioseph, when he sent presents unto him as unknowne by his sons into Egypt. Per. but Iacob did reverence Ioseph not in bowing or humbling himselfe unto him, but in acknowledging and reverencing in him that high place, to the which the Lord had called him. 2. Iosephs mother is said to reverence him, not only because he was of her posteritie in Benjamin honoured: or in respect of the possibilitie or likelihood, that even his mother, if she had been in Egypt, as his brethren were, before Ioseph had discried himselfe, might have fallen downe before him: it is not unlike, but that either Leah or some other, that was the mother of the family, went downe into Egypt with Iacob, though it be not expressed, because the women in that account are not numbred, and so together with the rest might doe obeysance to Ioseph.

QUEST. XIV. Of Sechem, where Iacobs sonnes kept their sheepe.

Vers. 12. THey went to keepe their fathers sheepe in Shechem. 1. This was not another Shechem beside that Citie which Simeon and Levi put to the sword, as some Hebrewes think: for though it be a good space distant from Hebron, they might raunge thither, to finde out pasture for their Cattell, as Laban and Iacob kept their flockes three dayes journey asunder: neither need they to be afraid of the inhabitants, because of the blood shed in that place, seeing that Shechem was now become Iacobs possession, and the feare of him fell upon the cities round about. 2. This Shechem was a notorious place, for divers accidents there done: in this place Simeon and Levi committed that bloodie exploit: there Ioseph was sold, there Ieroboam divided the kingdome, 1 King. 13.25. in Dothan, not farre from thence, the Prophet Elizeus was, when the king of Aram sent a great hoast to take him, 2 King. 6.13. 3. It is evident by this place, that Salem is not a proper name of a place, and the same with Shechem, as some doe p. 325reade, Gen. 33.18. for here Iacob sendeth Ioseph to Sechem, to see if they were shelem, in safety, or in peace.

QUEST. XV. What man it was that did meet Ioseph being out of his way.

Vers. 17. THe man said, they are departed hence, &c. 1. This was a man, and not the Angel Gabriel, as the Hebrewes imagine: for it appeareth he was one that knew his brethren, and was present, when he heard them say, they would goe to Dothan. 2. Neither need we curiously with the Hebrewes, to refer this their departure to the inward disposition of their minde, that they were departed from all brotherly affection toward Ioseph: the words are plaine enough, that he meaneth their changing of place, Mercer.

QUEST. XVI. Why they call Ioseph dreamer.

Vers. 19. BEhold this dreamer commeth. The Word is Lord or master of dreames. 1. They either so call him, because dreames were usuall with Ioseph, Mercer. 2. Or for that, as the property of envious men is, they doe aggravate the matter beyond the truth, and make it more than it is, Thom. Anglic. 3. Or they so called him, as the author and inventor of dreames, Vatab. 4. As also in respect of the matter, or object of the dreames, which made Ioseph Lord over his brethren, Iun.

QUEST. XVII. Of the consultation of Iosephs brethren to kill him.

Vers. 20. COme let us kill him, &c. 1. The Hebrewes imagine, that they had purposed to destroy him, while he was a far off, by setting dogs upon him to worry him: but it seemeth that this was their first consultation, to kill him, and to cast him into a pit, Mercer. 2. Their excuse was ready to say some evill beast had devoured him, for that country abounded with wilde beasts, as Lions, 1 King 13. the man of Iudah was slaine by a lion; and bears, 2 King. 2.42. children that railed upon the Prophet were rent asunder of them. 3. Herein, as Prosper well noteth, the Patriarkes conspiring Iosephs death, were a figure of the Iewes that took counsell to put our blessed Saviour to death. 4. But although they herein sustained the person of the Iewes in figure, they are not excused from sinne, as Ambrose seemeth to insinuate; Subierunt personam peccatoris populi, ut gratiam acciperent Redemptoris; certe culpam abolevi-gra…ia, &c. They did beare the person of the sinfull people, to receive the grace of the Redeemer; certainly grace hath blotted out the fault: their fault was no doubt remitted, but first we must yeeld the same to have beene committed.

QUEST. XVIII. Of Rubens counsell for the delivering of Ioseph.

Vers. 21. BVt Ruben, when he heard it, &c. 1. Ruben is said to have delivered Ioseph, because by his counsell he hindered the purpose of his brethren that would have killed him, Iun. 2. Iosephus setteth downe divers reasons, which Ruben should use to disswade his brethren from this bloudy enterprise: 1. In respect of God, from whom nothing could be hid. 2. In regard of their father, whose great griefe and so…row by this meanes should be procured. 3. And concerning Ioseph, that they should consider he was but a child, and therefore to be pittied: he was their brother, and therefore to be spared. 4. And for themselves▪ to remember what a great sin they should commit in shedding innocent bloud: and that only envy toward their brother, was the beginning of this mischiefe intended, ex Perer. 3. It is like that Ruben might use other perswasions: but Moses only expresseth that principall reason, that they should not shed bloud: whereof the Lord gave an expresse law to Noah, after the floud, Mercer. 4. Herein appeareth the hypocrisie of the rest, that thought they were free from bloud, if they did not shed it with their owne hand, though they otherwise caused Iosephs death, as by starving or pining him in a pit, which was far worse than if they had presently killed him: and hereupon Ramban untruly noteth, that he sinneth not so grievously, which procureth anothers death, as hee which with his owne hands sheddeth his bloud. 5. Ruben in giving this advice, to let downe Ioseph into a pit, had no purpose that there he should die, but as the text is, to deliver him to his father: by this meanes he might thinke to be reconciled to his father, whom he had before offended by his incest, Calvin. The Hebrewes thinke, that for this compassion of Ruben he deserved afterward to have a Prophet of his tribe, namely Hosea: and to have one of the cities of refuge in his lot and division, Mercer.

QUEST. XIX. Of Iosephs party-coloured coat which his brethren spoyled him of.

Vers. 23. THey stript Ioseph out of his coat, &c. 1. They neither left him naked, as Aben Ezra thinketh. 2. Neither did they take away from him two coats, as Lyranus. 3. Neither is it certaine, whether our Saviour Christs coat were like unto Iosephs. 4. They tooke from him this party-coloured coat, which was his upper garment, not so much for desire they had to the garment: but because it was a token of his fathers love, Mercer. As also with an intent to shew it to their father, thereby to colour and conceale their fact, vers. 32. Iun.

QUEST. XX. Of Iosephs letting downe into the pit.

Vers. 24. THey cast him into a pit, &c. 1. It seemeth it was an old broken pit: for there was no water in it: such as Ieremie speaketh of, alluding to the fashion of that country: they have digged them pits, broken pits that can hold no water, Ier. 2.13. 2. It is not like, as R. Salomon conjectureth, that this pit was full of serpents and scorpions: for then, as Ramban noteth, they must needs hauehave acknowledged a miracle in the preservation of Ioseph among serpents: as of Daniel among the lions. 3. It may be, though no water were in the pit, yet it was full of mire, such as Ieremie was let downe into, Ierem. 38. Perer.

QUEST. XXI. Of the spices and balme which the Ismaelites carried.

Vers. 25. LAden with spicery, balme, and mirrhe. 1. The word necheth, is the same which the Arabians call Nuketa, that is, spices, sweet druggs: yet elsewhere it is taken generally for precious things: as 2 King. 20.13. Hezekiah shewed to the king of Babilons servants, his house Nechothe, p. 326of precious things, Oleaster, Iun. though Mercerus interpret it, Domum aromatum; House of spices. 2. The word tseri is not wax or rosin, as Oleaster, although the Latine word cera, and rasina, and the Greek word rheténe, (the letters somewhat transposed) come somewhat neare the sound of the Hebrew word: but it is better interpreted balme, as Iun. whereof there is great store in Gilead, Ierem. 8.22. rosin was neither so rich a merchandise to be transported so farre, nor so precious for curing of diseases; as the Prophet there noteth. 3. The last kinde of merchandise is called Lot, which cannot signifie the Chessenut, as derived from the root Lut, which signifieth to wrap in, or cover, as Oleaster; for this had beene no such precious merchandise to carry so farre: and Exod. 30. it is reckoned among the sweet spices whereof the perfume there prescribed was made: but it is better translated ladanum, Iun. which commeth somewhat neare the Hebrew word: the Chalde and Septuagint reade stacte, which is the same that ladanum, the gumme of the myrrhe or Cypres tree.

QUEST. XXII. Why the Ismaelites are also called Midianites.

Vers. 28. SOld Ioseph to the Ismaelites: Which are also called Midianites, vers. 28. and Medanites, vers. 36. which were three divers people, the first of Ismael Abrahams sonne by Agar, the second of Midian by Keturah, the third of Medan Abrahams sonne by Keturah also: these three are indifferently taken for the same people in this place. 1. Not for that they were distinct Nations, but grew to be one people, as Augustine. 2. Or because they all came of Abraham, and had the same father, Thom. Anglic. 3. Or because Agar and Keturah are supposed to be the same, Histor. Scholast. which is an untrue surmise. 4. Neither are we to imagine with some, that Ioseph was thrice sold, first to the Ismaelites, then to the Midianites, and lastly to Potiphar, as Rasi: for vers. 28. at the same instant Ioseph was sold both to the Ismaelites and Madianites. 5. Wherefore these merchants are named as well Midianites as Ismaelites, both because they did traffike together, and the company consisted of both sorts, Mercer. as also because the Ismaelites and Midianites dwelt in one Countrey of Arabia together: and therefore Oukelos readeth, vers. 25. for Ismaelites, Arabians: and for this cause the Kings of Midian are called Ismaelites, Iud. 8.24, 26. because of their cohabitation together, Iun.

QUEST. XXIII. Of the price which Ioseph was sold for.

FOr twenty peeces of silver, &c. These were twenty sicles of silver, which are in value 23. s. 4. d. starling: for every common sicle weigheth two drachmaes, that is … 4. d. starling: the fourth part of an ounce: so that foure sicles make a doller, Iun. 1. Wherefore it was neither so small a summe, as Bahai ghesseth, who would have these to be twenty denarii, which make but five sicles: 2. Nor so much as Iosephus reckoneth, who would have Ioseph sold for 20. min…, pounds: every mina or pound weighing 100. drachmaes, that is, 58. s. 4. d. starling. 3. The Septuagint also are deceived, that for peeces of silver reade peeces of gold: 4. Neither was Ioseph sold for 30. silverlings, as some translations did reade in Augustines time: because they would make the type & body, the selling of Ioseph and of Christ to agree in the summe, who was sold for 30. pence: but it is not necessary that the type should be answerable in every particular circumstance. 5. The Hebrewes thinke that the ordinary price of servants was 30. sicles, but that they abated ten because they sold Ioseph in secret: but it appeareth otherwise in the law: where the price of redemption of the male from five yeares to twenty, is twenty shekels, Levit. 27.5. But in this place they had no respect to any custome or law, but according to their number they set the price of 20. shekels, for every one of them, which were ten in all, two shekels: for Benjamin was very young, not above foure or five yeare old, and could not give consent: and Ruben afterward gave consent unto them, Mercer.

QUEST. XXIV. Of the counsell of Iudah to sell Ioseph into captivity.

Vers. 26. IVdah said, what availeth it if we slay, though we keepe his bloud secret, &c. 1. They were resolved already not to lay violent hands themselves upon Ioseph, but to suffer him to perish in the pit, and yet Iudah so accounteth of it as if they should slay him themselves. 2. Iudah was moved by the spirit of God to deliver Ioseph from this second death: yet he sheweth his hatred, in that he giveth counsell to make a bond-slave of him, which was a bad as death. 3. Iudah by this meanes thinketh to avoid three inconveniences, first the shedding of his bloud; secondly, to take him from his father who was so affected toward him; thirdly, to prevent the honour which Ioseph dreamed of. 4. The Hebrewes thinke, that for this compassion in Iudah, afterward Daniel of that tribe, was delivered from the Lyons: but it is certain, that upon this occasion of selling Ioseph into captivitie, the Israelites afterwards went downe into Egypt, and were afflicted with a long and hard bondage. 5. In the meane time while they were making their bargaine, Ioseph did intreat his brethren with many prayers and teares, Gen. 42.22. but they would not heare him, Mercerus.

QUEST. Where Ruben was when Ioseph was sold.

Vers. 29. RVben returned to the pit. 1. Ruben was absent when Ioseph was sold: some thinke, to minister to his father according to his course: some, to mourne alone by himselfe for the sinne committed with his fathers concubine: But it is most like that he went about some other way to the pit to have taken Ioseph thence secretly, and therefore Iosephus thinketh that Ruben came thither in the night, Mercer. 2. Philo thinketh that after Ruben understood that his brethren had sold Ioseph, he utterly misliked it, making them worse than theeves; for they prey upon strangers, but these upon their owne brother, lib. de Ios…ph. but it is more like that Ruben did rest satisfied after he understood that they had not killed him; and consented unto them, Mercer. 3. Before he knew what was done he cryed out, Whither shall I goe? both because he was the first-borne, and therefore should bee most blamed for the losse of Ioseph, Muscul. as also for that he had so lately offended his father before for his incestuous act, Iun.

p. 327QUEST. XXVI. Of the sprinkling of Iosephs coat with bloud, and the deceiving of Iacob.

Vers. 31. THey tooke Iosephs coat, and killed a kid, &c. Iosephus in errour.1. Iosephus thinketh that they brought Iosephs coat themselves, but the text is otherwise, vers. 32. they sent it: but Iosephus ghesseth right, that they sent the coat rent and torne, as though indeed some wilde beast had devoured Ioseph: and they dipped it in a kids bloud, which (they say) is most like unto mans bloud. 2. Iosephus also is deceived in that he thinketh that Iacob had some knowledge before of Iosephs captivity, but now changeth his minde, thinking surely that Ioseph was devoured: for from whence could Iacob have any knowledge what was befallen Ioseph, but by his brethren, who were sure to keepe it secret from their father, ex Perer. 3. Rupertus hath also a strange opinion, that Iacob was not so simple when he saw the bloudy coat, to thinke that a beast had devoured every part of Ioseph, nothing to remaine but his coat: but that he did surmise that his brethren had killed him: but durst not tell his sonnes of it, because he saw them so maliciously bent: for Iacob sheweth the contrary by his owne words, that he gave credit to their report, that an evill beast indeed had spoiled Ioseph, vers. 33. and if Iacob had so thought, hee would not have spared by his fatherly authority to rebuke his sonnes to bring them to repentance. 4. It is like that afterward when it was knowne to Iacob that Ioseph lived, that his brethren confessed the truth to their father and acknowledged their fault, but that Iacob seeing how God had turned Iosephs captivity to the good of them all, therein considering Gods providence, spared to rebuke them: as Ioseph upon the same reason did forbeare his brethren, Gen. 45.7. 5. Simeon and Levi, as they were most cruelly given,The judgement of Simeon and Levi. as it appeareth by the destruction of the Sich…mites, are thought to have bin the principall actors against Ioseph: which may be the cause that afterward Simeon was bound by Iosephs commandement: so the Hebrews thinke that Iudas that betrayed Christ was of the tribe of Simeon, as the Priests and Scribes were of Levi that put him to death. And as Iudah here might have counsell to deceive Iacob with the bloud of a kid, so hee himselfe was deceived of Thamar about a kid, Mercer.

QUEST. XXVII. The greatnesse of Iacobs sorrow for Ioseph.

Vers. 34. HE sorrowed for his sonne a long season, &c. Many things increased the sorrow of Iacob for his sonne Ioseph. 1. Because he imagined that Ioseph was devoured of some beast: Ne frustum quidem superest, quod sepulchro inf…ratur; There was no part of him left to be committed to buriall. 2. The very sight of the torne and bloudy garment did augment his griefe: as the very sight of Caesars garment wherein he was killed, moved the people to be revenged upon those that murdered him: and Iulia the wife of Pompey when she saw his garment sprinkled with bloud, at the sight thereof swouned away and died, Perer. ex Dion. 3. Iacob continued twenty two or twenty three years mourning and lamenting for Ioseph: for now he was seventeene yeare old, but when Iacob heard tell that he was living in Egypt he was 39. yeare old: for he was 30. yeares of age when he stood before Pharaoh, and after that seven yeares of plenty were past, and two yeares of famine. 4. This extremity of griefe caused Iacob outwardly to testifie the same: first, by the renting of his cloaths, which afterward did grow into use and custome, to shew the great sorrow and indignation of minde: as Caleb and Iosua rent their clothes, Numb. 14.6. when they heard the murmuring of the people: and Paul and Barnabas when the people would have offered sacrifice unto them, Perer. Secondly, Iacob putteth on sackcloth, which was a ceremonie used in the East Countreyes to testifie their humility, as Benhadads servants presented themselves before the King of Israel with sackcloth about their loines, and ropes about their necks, suing for pardon, 1 King. 20. Perer.

QUEST. XXVIII. Who were those sonnes and daughters that comforted Iacob.

Vers. 35. THen all his sonnes and daughters rose up, &c. 1. These were not properly Iacobs daughters, as the Hebrewes imagine, that with every sonne Iacob had a daughter borne, which they afterward married: for such marriages, the world being now multiplied, were not in use among the faithfull, Mercer. 2. Neither could Iacobs sonnes, (the eldest not exceeding twenty foure or twenty five yeares, not above seven yeares elder than Ioseph) have daughters of that age able to comfort their father, as Musculus thinketh: they were therefore Iacobs sonnes wives that were his daughters in law. 3. Neither did Iacob refuse to bee comforted, because as the Hebrewes thinke, where wee know certainly of the death of our friend we cease mourning, but not where it is uncertaine whether they be dead or no: for Iacob did perswade himselfe here that some wilde beast had devoured Ioseph: but the greatnesse of his griefe would admit no consolation, Mercer. 4. We see the hard and cruell hearts of Iacobs sonnes, that willingly did suffer their father to continue in this griefe; and that with fained words they seemed to comfort him, concealing the truth, Luther. 5. So it is added, his father wept for him; not Isaack, who indeed was yet living, as some thinke, Aben Ezra, Iun. But Iacob mourned for Ioseph, his brethren mourned not, but the father sorroweth for his sonne, Muscul.

QUEST. XXIX. Potiphar how he is said to be an Eunuch.

Vers. 36. TO Potiphar an Eunuch of Pharaohs. 1. This Potiphar was not indeed an Eunuch or gelded man, as the Septuag. reade, foreign, for he had a wife, and a daughter married afterward to Ioseph. 2. Neither for the same cause can that conceit of R. David have any likelihood, that Potiphar was an Eunuch in part, as retaining still the nerve or sinew, though not the other instruments of generation. 3. Neither is there any ground of that tradition of the Hebrewes, that God caused Potiphars privie parts to wither and drie up, because he thought to abuse faire Ioseph to his filthy lust. 4. But whereas Eunuches were at the first used by Kings and Princes to wait upon their Queenes, Esther 2.14. and so were as the Chamberlaines, and neare unto their persons, as Harbonah was to King Assuerus, Esther 7.9. Hence the name of Eunuch was taken generally to signifie a Courtier, Prince, or great man toward the King: as the word is used, 2 King. 8.6. The King commanded an Eunuch, or one of his Princes, p. 328to restore unto the Shunamite her lands: and in this sense is Potiphar called an Eunuch, that is, one of Pharaos princes or courtiers, as the word Saras signifieth, sic Chal. Mercer. Iun. with others.

QUEST. XXX. What officer Potiphar was to Pharao.

PHaraos chiefe Steward or master of the guard. 1. For we neither reade with the Septuag. Pharaos chiefe cooke, although the word tabach be sometime used in that sense, 1 Sam. 9.23. which reading Iosephus, Philo, and Ambrose follow. 2. Neither yet was he Pharaos chiefe steward as some reade, B.G. 3. Nor the chiefe captaine of his souldiers, as both the Chalde and Hierome translate. 4. But seeing the word tabach signifieth to kill, and so the word is indifferently applyed both to Cookes and Butchers that are the slaughter men of beasts, and to souldiers that kill men in battell, and executioners that put men to death that are condemned by the law: It appeareth that this Potiphar had the chiefe charge of those that were adjudged to imprisonment or death, as Pharaos two officers, his chiefe Baker and Butler were committed to his charge, Gen. 40.3. and so may be well thought to be the chiefe Marshall or Captaine of the Guard unto Pharaoh, Iunius, Mercerus.

4. Places of Doctrine.

1. Doct. The father is as the Sunne, and chiefe in the house.

Vers. 9. THe Sunne, Moone, and Stars did reverence unto me, &c. Ioseph by the Sunne and Moone understandeth his father and mother. The father then of the house by Gods ordinance as the Sun, from whom the wife as the Moone, the children as Stars must receive their light and direction in every family, Muscul. for the Apostle saith concerning wives, If they will learne any thing, let them aske of their husbands at home, 1 Cor. 14.35. and concerning the rest the same Apostle saith, Having children under obedience, with all honesty, 1 Timoth. 3.4.

2. Doct. The Prophets did not forsee all things but what was revealed unto them.

AGaine he dreamed, &c. Ioseph, as Bernard well noteth, did by the spirit of prophecie foresee his exaltation: yet his humiliation and captivity was not declared unto him, though this was nearer than the other, tractat. de gradib. humilitat. Whereby we see that the Prophets did not foresee all things, neither had they a propheticall spirit residing with them, whereby to foretell what they would, but they onelyonly knew those things which it pleased God to reveale unto them: as the Prophet Ieremie at the first did not perceive the falshood of the Prophet Hananie, that prophesied of their returne from captivity after two years, but wished that it might fall out even so, till the word of God came unto him, Ier. 28.6.12.

3. Doct. True obedience followeth not the words, but the minde of the commander.

Vers. 7. IOseph went after his brethren, and found them in Dothan, &c. Yet his father sent him onelyonly to seeke them in Sechem, vers. 12. Ioseph sheweth his prompt obedience in not strictly tying himselfe to his fathers words, but fulfilling his minde: Iacob spake but of Sechem to Ioseph, but he knowing that it was his meaning that hee should seeke out his brethren, followeth after them to Dothan, that hee might finde them out, Muscul. by which example we are taught what kinde of obedience is most accepted with God, not to keepe onelyonly the letter of the law as the Scribes did, whose corrupt glosses our Saviour confuteth, Matth. 5. but to observe the true meaning and sense thereof.

5. Places of Confutation.

1. Confut. The Latine text corrupt and not justifiable.

Vers. 2. WHen Ioseph was seventeene yeares old. The Latine text readeth most corruptly, When Ioseph was sixteene yeare old; which reading Perer. would justifie by these reasons; 1. The Latine text understandeth sixteene yeares complete, the Hebrewes seventeene yeares now but begun. 2. He thinketh that the Latine translator set downe divers things whereof no reason can bee given, not without the secret instinct of the spirit, Pererius disput. 1. in Gen. cap. 37.

Contra. 1. It is the manner of the Hebrewes when they set downe a number of yeares, to make the account by full and complete yeares, as is manifest by the phrase here used, He was the sonne of seventeene yeares, now he cannot be the sonne or birth of so many yeares before they are expired; the father must be before the sonne: so is this phrase used, Gen. 17.25. where Ismael is said to bee the sonne of thirteene yeares, (that is, so many complete) when Abraham was 99. yeare old, for Ismael was borne when Abraham was 86. yeares old, Gen. 16.16. And bee it granted that the Latine might agree in sense with the Hebrew, yet it is too great boldnesse in a translator to change the number, to put downe 16. for 17. 2. Now to say that the Latine interpreter did this not without the instinct of the spirit, is in effect to say that the Hebrew writer had not the instinct of the spirit; or that the instinct of the spirit is contrary to it selfe, if both he that writeth sixteene, and he that numbreth seventeene years in the same place, and of the same person, were moved by the same spirit: But the Latine translator was led by the same spirit to write here 16. for 17. which moved him, Gen. 8.4. for the 17. day of the monethmonth, to write the 27. day which is a manifest errour, and so is this here. Hence then appeareth the grosse blindnesse of the Tridentine chapter, which maketh the Latine translation authenticall without acception.

2. Confut. A concubine not simply or properly a wife.

Vers. 2. WHereas Zilpah and Bilha are here said to be Iacobs wives, Pererius noteth that Iacobs concubines were simply his wives, though not his principall wives, as Rachel & Leah were, Perer. in Gen. 37. nume. 9. Contr. The Scripture maketh a manifest difference between a wise & a concubiner p. 329for the concubine was still under the government of the wife, as Hugar after she was given to Abraham ▪ is still called Sarahs maid, Gen. 16. and the sonne of the concubine did not inherit as the sonne of the wife; yet sometime she that was properly a concubine, is called improperly a wife, as Zilpah and Bilha here, either because the principall wives being dead, they succeeded in their place, or for that their sonnes were privileged to be co-heires with the sonnes of L…ah and Rachel, which was not usuall but onelyonly for the sonnes of the principall wives to inherit. See more of this, quaest. 8. in Gen. 25.

3. Confut. Against free-will.

Vers. 4. THey could not speake peaceably unto him. So our Saviour saith to the Pharises, How can you speake good things, seeing you are evill? Matth. 12.34. Hence is confuted the popish doctrine of free-will, that a man of his owne power is apt to chuse that which is good. Iacobs sonnes abounding with malice, could not speake peaceably to Ioseph; nor the Pharises being a generation of vipers, could speake well of Christ: for an evill tree cannot bring forth good fruit, Matth. 7.18. Muscul.

4. Confut. Our election unto life not by works.

Vers. 6. HEare this dreame, &c. Ioseph obtained this great favour with God, to have the preeminence over his brethren, not by any merit or worthinesse in himselfe, but of Gods meere grace and favour toward him: for as yet Ioseph had not shewed his faithfullnesse and chastity in Potiphars house. The purpose of God then to exalt Ioseph, revealed in these dreames, went before any merit of Iosephs part, Calvin. So also Gods free and gracious election, in setting us apart to everlasting salvation, is without all respect of works in us, as the Apostle teacheth, That the purpose of God might remaine according to election, not by works, &c. Rom. 9.11.

5. Confut. Against the Sadduces, of the immortality of the soule.

Vers. 21. LEt us not kill him, or verbatim, smite his soule. Hence the Sadduces did inferre, that the soule is not immortall, because it may be smitten and killed: But Augustine answereth this objection, That here by the word soule, the life is understood, the effect, by the efficient; as in Iob, where Satan is forbidden to touch his soule, that is, his life; for otherwise concerning the nature and substance of the soule, it cannot be killed, according to the words of our Saviour, Feare not those, which after they have killed the body, cannot kill the soule, Matth. 12.

6. Confut. Sheol in this place not taken for hell.

Vers. 35. I Will goo downe into the grave mourning, &c. 1. The word sheol here used, is neither to bee translated gehenna, hell, the place of torment after this life, as the Chalde and some Hebrewes; for Iacob did not suppose that Ioseph was in hell, or that he should goe thither. 2. Neither is it taken here for Limbus patrum, the dungeon of darknesse, where the soules of the fathers remained till Christs comming, as Perer. and other popish writers: for that place of rest and joy where Lazarus was in Abrahams bosome, could be no part or member of hell, where there is no joy to be found. 3. Wherefore it is better translated the grave, and cannot be otherwise in this place understood, as even now shall appeare.

But because Pererius here fighteth with his owne shadow,The divers senses of that word sheol. and goeth about to prove that sheol in the Scripture is not alwayes taken for the grave, but sometime for hell properly, as though the protestants so affirmed, that the word was never found used for hell: I will first set downe the divers acceptations of the word sheol in Scripture. I find therefore that this word is used in foure severall senses. 1. It is taken for hell metaphorically, that is, for the deepe plunging in extreme sorrow, misery, and danger, as Psal. 86.13. Thou hast delivered my soule from the nethermost hell. 2. It is taken for the locall place of hell properly, as Proverbs 15. Hell and destruction are before the Lord. 3. It signifieth the grave, Prov. 30.16. The grave and the barren wombe are reckoned among those things that are never satisfied: where Pererius will have the word taken for hell, not the grave; for the grave, saith he, is soone filled and satisfied': it holdeth not above one body. Contr. 1. This is a very childish answer, seeing the Wise man speaketh not of any one particular grave, but of the condition of the grave in generall, which is never satisfied with dead bodies, but receiveth more still: as in the same place, saying, The earth cannot be satisfied with water, he meaneth not any severall peece or lumpe of earth, which may be soone drenched with water, but of the quality & nature of the earth in generall. 2. So that in this sense the grave is rather sheol, than hell, because it is more craving: for to hell goe none but the wicked, but the grave receiveth the bodies of all both good and bad. 4. Sheol is taken to signifie the lower, deepe, and remote parts of the earth, as without any relation to the place of punishment, as Psal. 139.8. If I ascend into heaven thou art there, if I lie downe in hell, thou art there also, sic Mercer.

7. Confut. Against Pererius exposition of that place, Psal. 16.10.

FUrther, whereas Pererius allegeth that place, Psal. 16.10. Thou wilt not leave my soule in hell, to shew that sheol is taken for hell: it shall not be amisse by the way to examine the sense of this place, whereof there are three expositions.

First, some by soule, nephesh, understand the dead body, as it is taken, Levit. 21.1. Let none be defiled among the dead; the word is nephesh, soule. Genebrard a popish writer thus confuteth this opinion, denying that nephesh is in this place taken for the body, but by a metonymie it signifieth the exequies and funerall duties performed to the soule of the dead.

Contra. Though we also approve not the former exposition of nephesh in this place; and that reverend man that so translated, Act. 2. hath himselfe in that point altered his translation,Nephesh taken in Leviticus for a dead corps. in his last edition of his annotations upon the new testament: yet Genebrard had no reason to deny the word to bee so taken, Levit. 21.1. for 1. beside that the Israelites had no such custome to use any suffrages or exequies for the soules of the dead, and therefore nephesh can signifie no such thing. 2. The defiling was by p. 330touching the dead, Levit. 22.4. or by going to the dead, Levit. 21.11. but the soules of the dead cannot be touched, neither could the suffrages for the soules, but the presence of the bodies pollute them. 3. The Levites are forbidden to defile themselves with the dead, saving their fathers and mothers, and other of their neare kindred, Levit. 22.2. But it is not like that they should have beene forbidden to pray, or offer suffrages for any but their owne kindred; yea the high Priest is forbidden to defile himselfe for his father and mother, vers. 10. Let them say also that he was forbidden to pray for the soule of his father and mother, if any such thing had beene in use then: therefore Genebrards exposition is vaine, and without any good ground.

Secondly, Pererius and other of that sort, doe take hell here for that locall place and region of soules, where they imagine the fathers to have remained before the comming of Christ: and Pererius best reason is, because the Prophet maketh a manifest distinction betweene the soule and body of Christ, and hell, and the grave, saying, Thou shalt not leave my soule in hell, nor suffer thy holy one to see corruption, Perer. in cap. 13. numer. 100.

Contra. 1. Here is no distinction of divers parts, but an explanation of the same thing in divers words, according to the use of Scripture: so that what is first said somewhat darkly, Thou wilt not leave my soule in grave, is afterward more plainly declared; that is, Thou wilt not suffer thy holy one to see corruption. 2. That such locall place of hell cannot be here understood, may appeare by these reasons out of the text it selfe; 1. That place where Christs soule was not left, and it was impossible he should be holden of it, God loosed the sorrowes of, Act. 2.24. but God loosed not for Christ the sorrowes of hell, which he felt not after his passion, Ergo, Christs soule was not left in hell. 2. The not leaving of Christs soule in hell, was the cause why his flesh did rest in hope, vers, 26, 27. the not leaving of his soule in the locall place of hell caused not his flesh to rest in hope, but the not leaving of it in the grave, and the not seeing of corruption: for their soules which are left in hell shall also returne to their bodies, and bee raised together with them, Ergo. 3. That hell where Christs soule is not left, is the place where corruption is to be seene; for so one clause of the sentence is expounded by the other: but in hell there is no corruption, Ergo. 4. David when he said, Thou shalt not leave my soule in hell, spake of Christs resurrection, Act. 2.31. but the not leaving of Christs soule in the infernall hell, concerneth not the resurrection of Christs body, Ergo, David meaneth not that hell.

The third exposition therefore is, which I preferre before the rest, that Christs soule, that is, his life or person should not be left in the grave: and so this place of the Psalme may bee expounded by the like, Psal. 89.48. What man liveth and shall not see death? shall hee deliver his soule from the hand of hell, or the grave? here the Psalmist himselfe expoundeth hell to be death, where the soule, that is, the life, lieth as it were hid and buried, as Psal. 88.3. My life draweth neare to the grave, sic Paul. Fag. annotat. in Chaldaic. paraphras. in Pentateuch.

8. Confut. Iacob goeth mourning to the grave, not to hell.

BUt whereas Pererius yet further in this place concerning Iacobs descending, &c, would have hell and not the grave understood, for all goe not downe to the grave: and Iacob did thinke that Ioseph was not in the grave, being supposed to be torne of wilde beasts: the contrary shall now appeare.

1. This is a friuolous objection, for the grave is not onelyonly a pit or a hole made for the dead, but any place where the body falleth to dust and corruption: as Iob describeth it, chap. 17. vers. 13. The grave shall be my house, vers. 14. I shall say to corruption thou art my father, vers. 16. They shall lie together in the dust: thereof even Ioseph also, though he had beene torne of wilde beasts, and rotted upon the earth, should have had his grave. 2. In saying all goe not to the grave, he manifestly contradicteth the Scripture, as is before alleaged, What man shall deliver his soule from the hand of the grave? Psal. 89.48. 3. Hell in the old Testament is not taken otherwise than for a place of torment and punishment: but neither Iacob not Ioseph went to any such place. 4. This hell Iacob went unto with his gray head or haires, Gen. 42.38. but the grave, not hell, is the place for gray haires. 5. Lastly, that sheol here signifieth the grave, it is the opinion of Ab. Ezra, whom Eugubinus, Cajetanus, Oleaster, Vatablus follow: and among the Protestants, Fagius, Mercer, with others.

6. Places of morall observation.

1. Observ. That parents be not partiall in their loves toward their children.

Vers. 4. IOsephs brethren hated him, because they saw that their father loved him. Ambrose noteth this to have beene an over-sight in Iacob, for preferring one of the brethren before the rest: who if he in Ioseph loved and preferred his vertue should rather have concealed his affection: for as hee well saith, it is no marvell if brethren fall out for houses and land, when Iosephs brethren hated him for a coat, Ambr. lib. 2. de Ioseph. Wherefore parents may learne how inconvenient a thing it is to bee partiall toward their children, and by immoderate love toward some, to exasperate and provoke the rest: which the Apostle giveth warning of, Fathers provoke not your children to wrath, Eph. 6.4.

2. Observ. A pitifull man will first offer himselfe to them that are in misery.

Vers. 15. WHat seekest thou? Herein appeareth the great courtesie and humanity of this stranger, that seeing Ioseph wandring in the field, first moveth the question to him, and bringeth him into his way, Muscul. which teacheth us, that we should offer our helpe to them that are in errour and misery, and not expect till we be by much suit and earnestnesse importuned: therefore a mercifull man is described to have a good eye, Prov. 22.9. whose eye first pitieth, and preventeth his care: this condemneth p. 331their hard hearts, that are so farre off from offering their helpe to their brethren that they stop their eares against the complaint of the poore.

3. Observ. Gods will even by mens resistance doth take more speedy effect.

Vers. 20. THen will we see what will become of his dreames. Gregory here hath a good note, Inde voluntatem Dei peragunt, cum immutare contendun…; Men often doe most of all fulfill the will of God, when they seeme most to strive against it; as Iosephs brethren, by consulting to kill, and afterwards in selling him, thought to have prevented his dreames: but all this wrought in the end for Iosephs preferment and advancement, Greg. lib. 6. moral. thus the Apostle saith, All things worke together for the best to them that love God, Rom. 8.28.

4. Observ. Dissention among the wicked profitable.

Vers. 21. BVt when Ruben heard, &c. Ruben onelyonly dissented from his brethren, and so Ioseph was delivered: the dissention then among the evill is often profitable to the servants of God: as the division betwene the Sichemites and Abimeleck was a meanes to bring that tyrant to his end, Iud. 9. and Paul escaped by that contention which arose betweene the Pharisies and Sadduces, Act. 23. Perer.

5. Observ. Against the security of sinners.

Vers. 25. THen they sate them downe to eat bread. Such was the security of Iacobs sonnes, that while Ioseph mourned in the deepe cave without hope of life, they gave themselves to eating and drinking: as the Prophet Amos noteth the security of sinners, alluding to this example; They drinke wine in bowles, but no man is sorry for the affliction of Ioseph, Amos 6.8. and the Wise man saith, It is a pastime for a foole to doe wickedly, Prov. 13.23.

6. Observ. Sin in the end bringeth no profit, but shame and confusion.

Vers. 26. THen Iudah said, what availeth it if we slay our brother? &c. Like as Iudah disswadeth his brethren from this cruell murther, because they should in the end reape no advantage by it: so every man that is tempted to any sinne should so reason with himselfe, that no gaine is like to come unto him by the sinfull act of adultery, theft, lying, extortion, or such like, but shame and confusion in the end, and the displeasure of God, as the Apostle saith, What fruit have you of that whereof you are now ashamed? 16.21. Muscul.