Commentary on Genesis and Exodus, Book 2 · Chapter 45
CHAP. XLV.
1. The Method and parts of the Chapter.
FIrst Ioseph discovereth himselfe to his brethren▪ wherein appeareth, 1. His wisdome, in causing all to depart beside his brethren, vers. 1. 2. His love and affection in weeping over his brethren, and remitting their trespasse toward him, vers. 2. to vers. 6. 3. His pittie in ascribing all to God… providence, vers. 6. to vers. 9.
Secondly, Ioseph sendeth for Iacob his father. …. Ioseph maketh the first motion to his brethren to bring their father downe with them; and beside giveth them instructions what further to say unto him, vers. 9. to 14. 2. Pharaoh ratifieth and confirmeth Iosephs motion, and giveth him authority to send for his father, ver. 1…. to v. 20. 2. Then the manner is set downe … Ioseph did furnish them for their journey, with chariots, raiment, victuall, vers. …1. to vers. 24. and advised them not to fall out by the way, vers. 24.
Thirdly, they deliver the message… their father, who at the first i… somewhat doubtfull, vers. 26. but when he saw the chariot: he resolved to goe with them and for Ioseph, vers. 27, …8.
2. The divers readings:
S.C.c.v. 1. And Ioseph could not suffer or endure all those that stood before him. S.C. Ioseph could no longer refraine or containe himselfe before those that stood by him. caet.
S.H.c.v. 7. To nourish for you a great remainder or remnant. S. that you might have meat to live. H. to save you alive by a great deliverance. caet.
T. S.c. S. T.G.r. H. cor.v. 8. Hath made me a father with Pharaoh. T. a father unto Pharaoh. cat.
v. 17. Lade your carts with wheat. S. lade your beasts. caet.
v. 18. I will give you all the goods of Egypt. H. of all the goods of Egypt. S. the goods of the land of Egypt. B. the best of the land of Egypt. cater.
v. 20. Leave nothing of your houshold stuffe. H. let it not grieve your eye because of your houshold stuffe. T. regard not your stuffe. B.G. let not your eye spare your stuffe. caet.
H.S.c.v. 22. He gave to every one two garments. H. double raiment. S. garments to put on. C. change of garments. caeter.
three hundred peeces of gold. S. peeces of silver. cater.
S. cor. B.T.r▪v. 26. He was as one waked out of an heavy sleepe. H. he was astonished in his minde. S. these words wavered in his heart. C. his heart wavered. B. his heart failed. T.G. was weakned. P. phug, to be weakned.
3. The Theologicall explication.
QUEST. I. Why Ioseph biddeth all the company to goe forth.
Vers. 1. HAve forth every man from me, &c. Ioseph biddeth them to goe forth, that is, all which were present beside his brethren: not because he was ashamed of his brethren, and of his poore kindred, for he did afterward acknowledge them: neither as being wearied with the sutes of the rest of the company for his brethren, whom he bid goe forth, as the Hebrewes thinke: but he did it partly because he thought it not seemely for a man of his place to weepe before them, partly in respect of his brethren, whose unkinde and cruell affection toward himselfe, hee would not bewray in the hearing of others, Iun. 2. And it is probable that Ioseph declared not his brethrens offence to any, no not to Iacob: for that message which they sent to Ioseph in Iacobs name,Whether Ioseph … reveal… … the … of his … against him. Gen. 50.17. Ramban well noteth, is not expressed in the Scripture: and it is like that Iacob, if he had knowne it, would have set some note upon his sons for their cruelty against Ioseph, as he did upon Simeon and Levi for the murther of the Sichemites, Mercer.
QUEST. II. Why Iosephs brethren could not answer.
Vers▪ 3. HIs brethren could not answer him, &c. 1. This silence of Iosephs brethren proceeded not from any joy, as Luther: but from their feare, as the words following doe shew: for they were astonished at his presence. 2. This their feare did arise partly from their conscience of sinne, partly from the opinion of Iosephs great authority, who was able now to revenge his former wrong. 3. This then is the difference betweene feare and griefe: they which are in griefe doe crie out, because the spirits ascend upward and breake forth, and so the voice goeth out withall▪ but when feare invadeth men, the spirits are gathered inward, and so the voice is restrained: like as when a City is besieged, and in danger of the enemie, the Citizens withdraw themselves to the more inward parts, Perer.
QUEST. III. Why Ioseph bid his brethren come neare.
Vers. 4. IOseph said, come neare. 1. Not to shew them his circumcision, as the Hebrewes imagine, that they might see he was Ioseph: for the mentioning of his selling into Egypt, which no man knew but themselues, was a more evident argument. 2. But Ioseph did call them nearer, (sitting in his chaire of estate) to speake comfortably unto them, that they should not be oppressed of griefe, and that he might speake unto them in secret, that his voice be not heard abroad. 3. The Egyptians heard his weeping and crying, being not farre off: and Pharaohs house heard the same by report onelyonly, vers. 16. but it was not fit that any should heare what Ioseph said to his brethren in secret, Mercer.
QUEST. IV. How Ioseph is said to be a father to Pharaoh.
Vers. 8. WHo hath made me a father with Pharaoh. 1. Not that Pharaoh is to be supposed to have bin a young man, and Ioseph in respect of his years as a father to him, as some thinke: for Ioseph was but 30. yeares old when he stood before Pharaoh: and it appeareth by Pharaohs proceeding against his chiefe Butler and chiefe Baker before that, and by his prudent behaviour in seeking the interpretation of his dreame, and approving of Iosephs counsell, that he was a sage Prince, and of good yeares. 2. Neither doth Ioseph meane that he was a father in respect of Pharaoh himselfe, for that had beene to challenge as it were superiority over him: whereas Iudah before thought it the greatest honour to say to Ioseph, that he was even as Pharaoh, Gen. 44.18. 3. But I rather approve Iunius reading, that he was a father, apud Pharaonem, with Pharaoh; as a grave and prudent Counsellor of state.
QUEST. V. In what part of Egypt the land of Goshen was situate.
Vers. 10. THou shalt dwell in the land of Goshen. 1. Which was not in Arabia, as the Septuagint in some copies reade, Goshen in Arabia: for then Iacob should have beene further off than in Canaan. 2. Neither was this the Countrey called Thebais, bordering upon Ethiopia, as Hierome thinketh: for that had beene too long a journey for Iacob. 3. But this Goshen was situate betweene Nil… and the red sea, bordering upon Canaan, not far from On, where Iosephs chiefe habitation was: or this country was both fruitfull, and therefore fit for cattell; it was confined upon Canaan, and lay best for Iacobs journey: it was not far from Ioseph, so that he might see to his fathers wants: it was a country separate from the rest of Egypt, and fittest for Iacob, because the keepers of sheepe were an abhomination to the Egyptians, Iun. Mercer.
QUEST. VI. In what sense Ioseph saith my mouth speaketh.
Vers. 12. YOur eyes doe see, that my mouth speaketh, &c. 1. Not that he shewed them his circumcision, as Rasi. 2. Or because by his mouth, that is, his word and authority, all things were done, as R. Levi. for these had beene no certaine demonstrations that he was Ioseph. 3. But either because he spake unto them in the Hebrew tongue, without an interpreter, and after their owne pronuntiation: as Ramban, Vatablus, Iunius: as also for that he with his owne mouth had declared such things unto them, as were not knowne to any other beside themselves, Mercer.
QUEST. VII. When Pharaoh promised the best of the land, why, and in what sense.
Vers. 18. I Will give thee the best of the land of Egypt. 1. Pharaoh was glad, when he heard of Iosephs brethren, and his servants, and maketh this liberall offer, not so much because, as the Hebrewes imagine, whereas Ioseph was thought to be a man of a base and servile birth, he is now knowne to come of a good stock and parentage: but Pharaoh sheweth hereby his great love to Ioseph, in this rewarding his kindred. 2. Neither need we to say with Calvin, that this offer was made by Pharaoh, before Ioseph promised the land of Goshen to his brethren, though it be set downe after: for Ioseph doubted not, but that Pharaoh of his princely love and liberality would confirme his grant. 3. Lyranus noteth this speech of Pharaoh to be prophetical, because afterwards it came so to passe, that the Israelites had the best things of Egypt, when they departed thence: but Tostatus misliketh that collection, because the Israelites had not the best things of all the land of Egypt, but only of those Egyptians that dwelt among them: and beside, the vulgar Latine thus reading, I will give thee all the goods of the land of Egypt, doth depart from the Hebrew text, where no mention is made of [all] but only, I will give thee the best of the land of Egypt, &c.
QUEST. VIII. The meaning of these words: let not your eie spare your stuffe.
Vers. 20. LEt not your eye spare your stuffe. 1. The meaning of which words is not, either as the Latine vulgar text hath, leave nothing of your stuffe. 2. or as some Hebrewes, let not your eye have pittie of your stuffe, because you should leave it behinde: but bring all with you, and load your carts with it: for this sense agreeth not with the reason which is added; For the best of all the land of Egypt is yours. 3. Neither is the meaning, as Mercerus giveth the sense, carry what you will carry, and leave the rest: for thus a contrary sense should be gathered of the same words. 4. But he saith thus much in effect: let it not grieve you because of your stuffe, that you shall leave behinde, for you shall finde enough in Egypt, Iun. and therefore our English Bibles reade well in this place; regard not your stuffe.
QUEST. IX. Of the change of rayment and silver, which Ioseph gave to his brethren.
Vers. 22. HE gave to them all change of raiment. 1. Not double garments, as Hierome and the Septuagint reade: for then Benjamin should have had not five, but ten suits of raiment, that had five times so much as the rest: but they had better garments given them, to change their old apparell with, which before they had rent for griefe, Gen. 44. and so change of garments is taken for single vestures, Iud. 14.19. where Sampson slew thirty Philistims, and gave so many change of raiment to his thirty companions, Vatabl. 2. Whereas Ioseph giveth to Benjamin 300. sicles of silver, the Hebrewes note, that whereas Ioseph was sold for thirty sicles, he therefore giveth to Benjamin as much as all the other ten had for their shares, when Ioseph was sold, ex Mercer. But neither was Ioseph sold for thirty, but twenty sicles: neither yet had every one for his share twenty sicles, much lesse thirty,Hebrewes curious collections. but the sum of twenty sicles, the price which was set upon Ioseph, was divided among them all: they therefore in this curious collection, are much deceived. 3. Ioseph gave these great gifts to his brethren, but especially to Benjamin; not so much to testifie his love unto them, as that hereby, they might perswade their wives and others, of the truth of their message, to make them more willing to leave Canaan, and goe downe to Egypt, Calvin.
QUEST. X. How Ioseph is said likewise to send to Iacob.
Vers. 23. VNtoUnto his father likewise he sent, &c. 1. This is neither to be referred simply to that which followeth, that Ioseph sent after the same manner to Iacob, that is, ten hee asses, &c. as Ra…i, Mercerus: for that was not after the same manner. 2. Neither (as Ramban) hath it relation to the vittaile which Ioseph gave his brethren for their money, vers. 21. that so he sent to Iacob also the like vittaile for his money. 3. But it hath reference to that which immediatly went before, that as he gave money and raiment to Benjamin, so he sent in the same proportion to Iacob, and moreover he sent ten hee asses, &c. Vatabl. Iunius, and so the Latine translator well expoundeth, addens ei, &c. he added moreover ten asses, &c.
QUEST. XI. Why Ioseph chargeth his brethren not to fall out by the way.
Vers. 24. FAll not out by the way. The word is ragaz, which signifieth to be afraid, to be moved, or troubled: 1. Ramban expoundeth it, that they should not beare any trouble by the way; because they were laden with so much riches, for Iosephs name and authority should be their protection. 2. Some thinke that Ioseph biddeth them agree, because brethren are apt to fall out. 3. Some because travellers, by reason that their bodies were distempered with their journey, and are often provoked by their mutuall talke, and communication, doe many times fall out, Thom. Anglic. 4▪ But Ioseph knew how they would wrangle in the way about himselfe, and his selling into Egypt, one laying the fault upon another (for Ruben consented not at all, Iudah gave counsell to sell him, being unwilling he should perish, the rest conspired his death) therefore he giveth them this charge, Chrysost. Mercer. Vatab. Iun.
QUEST. XII. How Iacobs heart is said to faile or faint, and for what cause.
Vers. 29. IAcobs heart failed, &c. 1. Iacob was astonished at the report of his sonnes, that Ioseph yet lived:Hebrewes …ables. hee had not heard it then before, as the Hebrewes fable, how Serah Asers daughter had told Iacob that Ioseph was alive, and therefore she was translated alive into Paradise, ex Munster. 2. The meaning is not, that Iacob withdrew his heart and attention from them, and greatly regarded them not, as R. Sel. or as the Latine translator, he was as raised out of an heavy sleepe, that is, Attonitus & stupidus ad intelligendum; heavie and hard to understand, as a man newly awaked, as Rupertus expoundeth. 3. Nor yet as Ramban and R. Abraham, whom Oleaster followeth, is the meaning, that his heart left beating and panting, and so they would have the word phag, to signifie to cease. 4. But Iacob for the time did faint and swound, not for any sudden joy conceived, as Perer. for as yet he beleeved them not: nor of an affection mixt together of joy and feare, as Calvin. Mercer. for then the one would have qualified the other, that Iacob should not have fainted: but the very naming of Ioseph did renue and revive his former griefe, and so perplexed him, Iun.
QUEST. XIII. How Iacobs spirit is said to revive.
Vers. 27. THe spirit of Iacob revived, and he said, it is enough, &c. 1. The Chalde paraphrast readeth, The holy spirit rested upon Iacob: as though the spirit of prophecie had departed from Iacob all the time of his griefe and heavinesse: whereupon the Hebrewes further note, that the spirit of God commeth upon those that are chearfull: for which cause they say most of the Prophets were young men, who are more given to chearfulnesse than they which are old: but this is spoken of Iacobs spirit, not of the spirit of God, who now came to himselfe againe, more giving credit to the sight of his eyes when they shewed him the charriots, than to their words, Muscul. Mercer. 2. He saith it is enough, not either in respect of Iosephs great honour, or the rich gifts which were sent, but because he heard he was alive: Iosephs life was more worth unto him than all the rest, Iun.
4. Places of Doctrine.
1. Doct. The righteous are not void of affections.
Vers. 2. HE wept and cryed. In that Ioseph sheweth himselfe to be a man of affection, which draweth from him plenty of teares: we doe learne, that the righteous are not as stones and blocks that cannot be moved, as the Stoicks defined their wise men; but they also are subject to the affections of love, joy, sorrow, compassion, Calvin. Our Saviour in the day of his flesh did weepe, loved Iohn more than the rest, sometime he was angry: but in all these he sinned not, as it is hard for us to keepe … measure.
2. Doct. God turneth evill to good.
Vers. 8. YOu sent me not hither, but God, &c. who hath made me a father, &c. As God turned the malice of Iosephs brethren to the great good of his Church, the advancement of Ioseph, preservation of the whole land of Egypt: so is the Lord able still out of evill to draw goodnesse, as he commanded light to shine out of darknesse, 2 Cor. 4.6. Luther. as Sampson found honey in the mouth of the dead and stinking Lion; as the Apostle saith, All things shall worke together for the best, to those that love God, Rom. 8.28.
5. Places of Confutation.
1. Confut. The selling of Ioseph into Egypt not done onelyonly by Gods provision.
Vers. 8. YOu sent me not hither, but God. Not that God was the authour of that wicked conspiracie against Ioseph, which was inspired by the suggestion of Satan, not by the instinct of Gods spirit: neither did God onelyonly permit or suffer the same to be done, as Bellarmine would have it, lib. 2. de amission. grat. cap. 11. For if God withdraw his power, nothing can be done in the world: and therefore the Psalme saith, Whatsoever pleased the Lord, did he in heaven and in earth, Psal. 135.6. Wherefore the Lord as he did foresee what Iosephs brethren should doe in this action, and disposed and directed the same after it was done, to an happy end: so also he decreed that this thing should be done by no other meanes: and although in the particular the evilnesse of the action proceeded not from the malicious minde stirred by Satan; yet the generall overruling power and disposing providence of God so concurred, as that Ioseph should by this meanes and no other be sold into Egypt. So that Iosephs brethren were instruments herein of Gods decree and purpose: yet not thereby are they excusable, because they did that of a wicked minde, which God in his wise providence converted to good: as Iudas sinne was no whit the lesse in betraying Christ, though, as Peter saith, he were delivered up by the determinate counsell of God, Act. 2.23. Calvin. Muscul.
2. Confut. Against the vulgar Latine translation.
Vers. 20. REgard not your stuffe. The Latine translator maketh a contrary sense, Leave nothing of your stuffe: see before qu. 8. whereas the meaning is, that they should not care to leave their stuffe behinde them: thus that translation which the Romanists so much extoll and magnifie, is found to bee faulty and erronious in many places.
6. Places of Morall vse.
1. Mor. Not to suffer men to be swallowed up of griefe.
Vers. 3. THen Ioseph said, I am Ioseph. He seeing his brethren almost oppressed with griefe, doth speake comfortably unto them, lest they might have beene overcome with too much heavinesse: which teacheth governours not to cast downe altogether with griefe, those which are sufficiently humbled, Calvin, as S. Paul shewed himselfe toward the incestuous party, lest he be swallowed up of overmuch heavinesse, 2 Cor. 2.7.
2. Mor. To preserve from spirituall famine the greatest deliverance.
Vers. 7. TO save you alive by a great deliverance. If it bee a great deliverance to preserve men from the famine of corporall food, as Ioseph did, much more ought wee to be thankfull to God for such governours, as provide food for the soules of their people, and deliver them from spirituall famine, Muscul. for much more grievous is the famine of hearing the word, than of bread, or water, Amos 8.11.
3. Mor. Gods providence in turning all things to the best, should move us to forgive.
Vers. 8. YOu sent me not hither, but God. Ioseph looking into Gods providence, who turned his brethrens evill meaning toward him to good, in that consideration, is more easily brought to forgive them: for when we see how God disposeth to our good of those wrongs that are done to us in the world, wee should in that respect be more ready to forget them. Thus S. Peter speaketh comfortably to the people, that gave consent to the killing of Christ: ye have killed the Lord of life, &c. but those things that God had shewed before, by the mouth of the Prophets, that Christ should suffer, he hath thus fulfilled, Act. 3.15, 18.
4. Mor. To seeke to maintaine peace.
Vers. 24. FAll not out by the way. Ioseph as he was ready to make peace with his brethren, and to be at one with them, so he laboureth to maintaine peace among themselves: thus teaching us by his example, not only to be lovers of peace our selves, but to procure it in others: according to the doctrine of Christ: Blessed are the peace-makers, for they shall be called the children of God, Matth. 5.9.
5. Mor. Lyers shall not be beleeved, when they speake the truth.
Vers. 26. FOr he beleeved them not. This is a just reward of lyers, that when they speake the truth▪ they shall not be beleeved: Iacobs sonnes had told him a tale before, when they shewed him Iosephs coat, as though some wilde beast had devoured him, Genes. 37. and now when they tell the truth, that Ioseph was alive, no credit is given unto them, Muscul. Thus S. Paul would not endure, that the maid which had the spirit of divination, and deceived the people with lies, should testifie the truth of the Apostles, that they were the servants of God and taught the way to salvation, Act. 16.18.