Commentary on Genesis and Exodus, Book 2 · Chapter 47
CHAP. XLVII.
1. The Method and Argument.
FIrst in this chapter is set forth the manner of entertainment of Iacob and his sonnes at Pharaohs hands and Iosephs. First, concerning Iacobs sonnes, Ioseph presenteth five of them before the king: vers. 2. 2. Then they make their request, vers. 3, 4. 3. Pharaoh granteth it, vers. 5.2. Concerning Iacob, he first saluteth Pharaoh, 2. Communeth with Pharaoh about his age, vers. 9.3. taketh his leave. 4. Ioseph placeth his father and brethren in the land of Rameses, and nourisheth them. vers. 11.12.
Secondly, there is declared the extremity of famine and dearth in Egypt: 1. They gave all their money for corne, vers. 13, 14. 2. They sell all their cattell and goods for food, vers. 16, 17, 18. 3. They sell themselves and their grounds for bread, vers. 19, 20. to v. 27. In this last sale these particulars are expressed. 1. Ioseph taketh possession of their grounds, by removing of the people from one place of the land to another, vers. 21. 2. The immunity and priviledge of the princes or priests. 3. The covenant that Ioseph maketh for the fift part of the increase, and the peoples consent, vers. 23. to 26. 3. The law established, vers. 26.
Thirdly, concerning Iacob, there is set forth. 1. The time of his dwelling in Egypt, and his age, vers. 27, 28. 2. The promise and oath which Ioseph maketh to Iacob to burie him with his fathers in Canaan, and Iacobs thankefulnesse to God. vers. 30.31.
2. The divers readings.
T.G.r.v. 2, he tooke the last of his brethren. H. G. P. from his brethren. S. of the company of his brethren. …. part of his brethren. T. G. michtsah, a part or end.
H. alt.v. 10. Iacob blessed the king. H. blessed Pharaoh. c…t.
v. 12. giving food to every one. H. wheate by the body. S. providing bread according to every ones family. C. nourished them with bread even to the young children.T.B.G.r. G. with bread to the mouth of the little ones. …. that is, as put into their mouth. T. as the father of the house, he provided bread for all, from the great to the small.
H. cor.v. 13. there was no bread in all the world. H. in all the land. ….
v. 13. the land of Egypt and Canaan oppressed with famine. H. famished. B. G. failed or fainted because of the famine.divers. sig. C. S. were mad, or at their wits end, because of the famine. T. labah, to be mad, to faile, that is, they did murmure, or were mutinous because of the famine.
H.S. cor.v. 18. that we be not destroyed of my Lord. S. we will not hide from my Lord. cat.
v. 21. and he made the people servants to Pharaoh. S. H. he removed the people from citie to citie, or into … taine cities. caet.
divers. sig.v. 2…. the land of the officers or governours bought he not. T. the land of the priests. cat. he cohen, signifieth both a prince and priest.
H. cor. T. mut. num. H. alt. T.B.G. divers. signif.v. 22. the priests had a portion out of the common barns. H. of Pharaoh. cat.
v. 27. and the Israelites dwelt in Egypt. T. and Israel dwelt. cat.
v. 28: and he lived· H. and Iacob lived. caet.
v. 31. he worshipped upon the top of his rod. S. he worshipped toward the beds head. B. G. prayed toward the beds head. C. Bowed himselfe upon the pillow. T. caet. mittah with cametz, signifieth a bed, mitteh, with three pricks, a rod; the Apostle followeth the reading of the Septuagint, Heb. 11. which translation was then of great authority in the Church: the sense being not much differing.
3. The explanation of doubtfull questions.
QUEST. I. Which five of his brethren Ioseph preferred to Pharaoh.
Vers. 2. Ioseph tooke part of his brethren. 1. Because the word here used chetzah, signifieth an end or extreame part: some thinke that Ioseph tooke five of the uppermost or chiefest of his brethren, in person and wisdome, sic Lyran. Tostat. so is the word used, Iud. 18.2. where the children of Dan sent out five of their strongest men. 2. Some thinke he tooke five of the lowest, or meanest, that Pharaoh should conceive no liking to make them courtiers; sic Oleaster: but the word here signifieth not an end or extremitie, but only a part, as shall be shewed. 3. Some say that beside Iudah, Ioseph tooke one of every of Iacobs wives sonnes that he should not be partiall, Cajetan. but that is uncertaine. 4. Some Hebrewes goe yet further, and shew which five they were, namely Ruben, Simeon, Levi, Isachar, Benjamin, five of the weaker sort: and therefore their names are not doubled or repeated in Moses blessing, Deut. 33. but this is too curious, 5. Some would have Ioseph to take of both ends, the eldest and the youngest, Calvin. 6. But the meaning is, that Ioseph tooke five indifferently out of the company (as the Septuagint reade) such as were dearest unto him, of which company Benjamin might be one, Mercer. and the word here used, michzah, is not compounded of the preposition, and the word chetzah, as Pagni… readeth, de extremitate, out of the end, or extremitie: but it is one whole word, which signifieth a part or portion, as it is used, Dan. 1.2. The Lord gave Iehoiakim into his hand, with part of the vessels of the house of God: so that men is not here a preposition, but a part of the word, Vatab.
QUEST. II. The chronologie explaned by the yeares of Iacobs life.
Vers. 9. THe whole time of my pilgrimage is 130. yeares: from this age of Iacob here mentioned, divers points concerning the Chronologie may be concluded. 1. Iosephs being now 39. yeare old, when Iacob was 130. it followeth that Ioseph was borne in the 91. yeare of Iacobs age. 2. Then Ioseph being borne 14. yeares after Iacob came into Mesopotamia, Iacob must be of the age of seventy seven when he came into Mesopotamia. 3. Further, Ioseph borne in the fourteene yeare of Iacobs service with Laban, was now thirty nine yeare old, then Ruben borne 7. yeares before, must be forty six yeares old, Simeon forty nine, Levi forty foure, Iudah forty three, or there about. 4. Hence it may be gathered, that from the first promise made to Abraham, in the 75. yeare of his age, to the comming of Iacob to Egypt, are two hundred and fifteene yeares, Isaack was borne twenty five yeare after that, in the hundred yeare of Abraham, who in the sixty yeare had Iacob borne, and Iacob was now an hundred and thirty: all make two hundred and fifteene. 5. Seeing the Apostle maketh account of 430. yeares from the promise made to Abraham, to the going out of Israel from Egypt, Galath 3. it remaineth, that the space of the Israelites dwelling in Egypt, was two hundred and fifteene yeares more. 6. And seeing Abraham was borne in the 352. yeare after the flood, put thereunto an hundred yeare of Abraham, and sixty of Isaack, and Iacob shall be borne in the 512. yeare after the flood, not in the 452. yeare, as Pererius collecteth,Perer. error in the chronologie. who buildeth upon a false ground, making Abrahams birth to fall out in the seventy yeare of Terah, whereas it was in the 130. yeare, sixty yeares after, as hath beene shewed before upon that place.
QUEST. III. Why Iacob counteth himselfe a pilgrim.
Vers. 9. THe whole time of my pilgrimage. 1. Iacob counteth himselfe a pilgrim or stranger in two respects. 1. In respect of his dwelling in the world, where he had no certaine habitation: for he removed from his fathers house to Mesopotamia, where he sojourned with Laban twenty yeares: then he came to Succoth, after that to Sichem, Gen. 33. thence to Bethel, and so to Ephtatah, and then to Hebron, where his father dwelt, Gen. 35. from whence he went downe to Egypt, Perer. 2. Iacob and the rest of the Patriarkes counted themselves pilgrims and strangers in the world, in respect of their celestiall inheritance in heaven, Heb. 11.13. Calvin.
QUEST. IV. Of the divers troubles which Iacob had endured in his life.
Vers. 9. FEw and evill, &c. 1. Iacob, though he had not attained to the yeares of his fathers, and yet seemed very old, and therefore was asked of Pharaoh of his age, giveth this as a reason; because he had gone through many troubles: in respect whereof he calleth his daies evill, that is, full of misery and sorrow, Mercer. 2. The Hebrewes reckon seven calamities that befell Iacob: Pererius …en: but they were more: 1. His forsaking of his fathers house for feare of Esau. 2. His hard service in Labans house. 3. The suborning of Leah for Rachel. 4. The feare of Esau after his returne. 5. The deflouring of Dinah. 6. The death of Rachel. 7. The incest of Ruben. 8. The fornication of Iu…ah with Thamar. 9. The slaughter of the Sichemites by Simeon and Levi. 10. The losse of Ioseph. 11. The detaining of Simeon in prison in Egypt. 12. The taking away of Benjamin. 3. Whereas Iacob saith,How Iacob did know that he should not attaine to the yeares of his father. he had not attained to the yeares of his fathers, Iacob considering the manifold troubles which he had gone through, and feeling his present weaknesse and decay of nature, did easily conjecture, that he was not like to reach to his father, or grandfathers age, Mercer. Neither indeed did he: he living but an hundred forty seven yeares, wanted twenty eight of Abrahams age, which was an hundred seventy five, and 33. yeares of Isaacks age, which was 180.
QUEST. V. Of the land of Rameses, what country it was.
Vers. 11. IN the land of Rameses, as Pharaoh had commanded, &c. 1. This land of Rameses was neither all one with Goshen, as Augustine seemeth to thinke, quaest. 157. Genes. 2. Neither was it a divers citie from that which was builded by the Israelites, Exod. 1.11. although there be a little difference in the name, this is Rameses, with schevah under am: that Rameses with patach, as thinketh Aben Ezra, and Iunius, who would have this to be Heliopolis, the other Pelusum. 3. Neither yet is it the same city which afterward the Israelites built, and that it is here named by way of anticipation, as Tostat. Perer. Genevens. 4. But this land of Rameses was a region rather than a citie situate in Goshen the most fruitfull part thereof, where the citie Rameses was afterward built, bearing the name of the country, sic Cajetan. Mercer. for it is called, not the citie, but the land of Rameses. 5. Some take it to be Arsenois, some Heliopolis, the Septuagint call it the citie of the Nobles: but I take it rather to be the name of the whole territory and country. 6. The Israelites dwelt here apart and divided from the rest of Egypt, but yet there were some Egytians inhabiting among them, of whom they borrowed jewels of gold and silver at their departure from Rameses, Exod. 12.35, 37. Perer.
QUEST. VI. How Ioseph gave bread to the mouth of the children.
Vers. 12. TO the mouth of the little ones. 1. Some refer this to the number of the families, that Ioseph provided for every one of them, from the elder sort to the infants; sic Chald. Hierom. B.G. Calvin. but that was said before, he nourished all his fathers houshold. 2. Some understand it of the great plenty, that even the children, which use to play the wantons and cast away their bread, had enough: sic quidam Hebraeus. 3. Some apply it to the manner, that Ioseph did provide for them all, as for young children, that is, without their labour or taking of care: which I take to be the right meaning, Iun. Mercer.
QUEST. VII. When their money began to faile in Egypt, and how.
Vers. 18. THey came unto him the second yeare, &c. since our money is spent, &c. 1. This was neither the second yeare from the beginning of the famine, as the Hebrews imagine, that after Iacobs comming into Egypt; at his prayer Nilus came to his ordinary course, and God for his sake remitted the five yeares of famine, at that time, which came afterward: for this is contrary to the story, Gen. 45.6. where Ioseph saith, there were five yeares of famine yet behind: neither was this in the third yeare: but their money was spent in the fift yeare, they had corne the sixt yeare for their cattell, and in the seventh yeare they had given them seed to sow their grounds, because the 7. yeares of famine were expired, during the which they could not sow: sic Mercer. Iun. Luther. Calvin. 2. Isaack Carus maketh this a doubtfull speech, thus reading, if our money be spent, supposing that they gave all their money in the beginning to Ioseph, and he gave them corne for it, as long as their money did last, according to his discretion: but this is not like, for the text is, v. 15. when money failed in the land of Egypt: they had no more money to bring. 3. Likewise it is uncertaine, as some doe note, that corne continued all at one price all the yeares of famine: it is like that Ioseph did set reasonable prices, but whether at the same continuall rate, it cannot be gathered, Mercer.
QUEST. VIII. Whether Ioseph dealt hardly or unjustly in taking the Egyptians money, cattell, and land, for corne.
Vers. 20. SO Ioseph bought all the land of Egypt for Pharaoh. It may seeme very hard, that Ioseph, when he had received all the Egyptians money for corne, doth take also their cattell, and last of all their land: wherefore Iosephs fact may be thus justified. 1. The corne, which was layd up in Pharaohs barn…, was proper to the King: for in the seven plentifull yeares Pharaoh had taken up the fift part for his money of the people, and now he selleth it againe, Muscul. therefore here was nothing but just. 2. Beside the equitie, we must consider Iosephs fidelity, it became him to deale faithfully with Pharaohs goods, being put in trust withall: and it is like that he did nothing without the privity and direction of the King, Calvin. 3. Iosephs charity appeared, who when as the people had sold themselves to be Pharaohs servants, and their lands; Ioseph remitteth their service, and taketh only their lands, Perer. 4. His liberality also is seene in this, that whereas he might have taken foure parts for Pharaoh, and left the fift for them: he only reserveth the fift part for Pharaoh: whereas in fruitfull grounds, such as the land of Egypt was, husbandmen doe willingly occupie land, for the halfe of the increase, Mercer. Perer. 5. Iosephs justice appeareth, in that he doth not force them to any thing, but al is done by the peoples franke offer, and willing consent, Calvin. 6. Iosephs prudencie and policie may be considered, who tooke this course both for the maintenance of the crowne and common-wealth, the King and his people: he sold them corne, and gave it not, no gratis accipiendo cultum terrarum relinquerent, quoniam qui alieno utitur, suum negligit; lest if they had received it freely, they might have lived idly, and neglected tillage: for hee that may live of anothers, will be carelesse of his owne, Ambros. officior. 2.16. who further saith, that Ioseph did this, ut constitueret tributum, quo suae tutius habere possent; to raise a tribute, that every man for ever after might more safely hold his owne. 7. The people were so far from complaining of Iosephs injustice or hard dealing, that they thankfully acknowledge that he had saved their lives, vers. 25.8. God by this meanes doth punish the Egyptians riotous and licentious life in the yeares of plenty, by their extreme penurie and scarcity now, Mercer.
QUEST. IX. Wherefore Ioseph removed the inhabitants of Egypt to new dwellings.
Vers. 21. HE moved the people to the cities, from one side of Egypt, &c. 1. They were not removed from the principall cities to smaller townes, as some expound, but the contrary rather, they were removed from their fields and grounds to the cities. 2. They were not carried from one side of Egypt to the other, that had been too great a toyle: but throughout Egypt, this course was taken, that the owners and former possessours should change their grounds. 3. Which was done to this end, to acknowledge Pharaoh to bee Lord of their grounds and that it should not grieve them to pay this new tribute and imposition out of those possessions assigned them, which might have seemed grievous in their old inheritance, Iun. Mercer.
QUEST. X. Of the privilege and immunitie of the Priests in Egypt.
Vers. 22. FOr the Priests had an ordinarie. 1. All the interpreters doe so reade, but Iunius, who thinketh that those were chiefe officers rather to the King, that had this immunitie, than the Priests: because Iosephs family was nourished at the Kings charge, and his fathers houshold also as a part of his family, which otherwise the Egyptians would have repined at. Cont. 1. Iacobs family was nourished by the Kings extraordinary favour, as likewise his dwelling was given him in the best of the land, and therefore there was no repining at it. 2. The officers also might be nourished at the Kings charge, but they are not spoken of because they belonged to Pharaohs houshold, whereof Moses speaketh not here, but of the other subjects. 3. The consent of interpreters, the Chalde and Septuagint, which here translate Priests, with Calvin, Muscul. Mercerus, Tostatus, Pererius, and others, the testimony of forreine writers, Herodot. in Euterpe. Diodorus lib. 2. that Priests had their ordinary from the King: the great honour and dignity of the Priests in Egypt, who were honoured for their continent and contemplative life, Hierom. ex Cheremon. lib. 1. advers. Iovinian. were held the Masters and chiefe professours of the Mathematickes and other liberall sciences, Arist. princip. Metaphys. were conversant and of counsell with the Kings of Egypt, Strab. lib. 17. all these reasons doe shew, that it is most probable, that this favour was rather shewed to the order of Priests, than of any other. 2. Neither was this ordinary allowed to the Priests only in this time of famine, as Mercerus thinketh: but it was a perpetuall custome for the Priests to be so maintained; singulis corum continuo cibi sacripraesto sunt, &c. meat is prepared daily for every one of them, Herodot. in Euterpe.
QUEST. XI. Whether Ioseph offended in giving allowance of food to the Priests of Egypt.
NOw in that Ioseph as Pharaohs chiefe officer alloweth this ordinary to the idolatrous priests: 1. Hee is not therein to be reprehended for his connivence, because he did no more resist their superstition, Calvin. for it is not unlike, but that he did what he could, and was grieved that he could not helpe it, as he desired. 2. But seeing the law and custome, and princes pleasure was so, that they should be maintained, and he was but the kings officer and minister, to see every one served according to their allowance: Ioseph could not have gainsayed without very great tumult and sedition, seeing those superstitious priests were greatly honoured with the king and people, Mercer.
QUEST. XII. Why Iacob desireth to be buried in Canaan.
Vers. 30. BVrie me in their buriall. Iacob desireth to be buryed with his fathers in the land of Canaan. 1. Not thereby shewing his hope of remission of sinnes in Christ: as Augustine interpreteth, sepultura mortuorum, remissionem significat peccatorum: the buriall of the dead signifieth the remission of sins, quaest. 161. in Genes. for although Iacob had this hope of remission of sinnes, yet it is not the proper and literall meaning of these words. 2. Neither yet was it the love of his country that moved him, wherein men desire to live and die, Oleast. there was a greater matter that moved Iacob. 3. Neither yet as Lyranus, because he hoped to be one of those which should rise out of his grave at the resurrection of Christ: for this is too curious: and it is not like, that any buried so long before, or so far off, as this double cave was thought to be 30. miles from Ierusalem, did rise out of their graves, but some about Ierusalem, and such as had beene lately dead, and were knowne in the citie: for the text saith, they went into the holy city and appeared to many, Matth. 27.53. and it is like, that they returned to their graves againe. 4. Therefore Iacob desireth to be buried with his fathers, partly to testifie his faith, that he doubted not …ut that his soule should presently be joyned to his fathers, Calvin. and his body rise againe in the generall resurrection, Mercer. partly to admonish his children, not to be too much addicted to the pleasures of Egypt, but to wait for their returne into the land of Canaan, as Ioseph also dying, declared his hope, Gen. 50.25. Muscul.
QUEST. XIII. Why Iacob causeth Ioseph to sweare.
Vers. 31. THen he said, sweare unto me. Iacob requireth an oath of Ioseph, not because he did mistrust his obedience: but 1. that Iacob might be better satisfied and confirmed in the thing which he desired. 2. Lest that Ioseph might have beene otherwise perswaded, or overruled by Pharaoh, to have his father buried in Egypt: and therefore Ioseph, when he obtained leave of Pharaoh to burie his father, hee urgeth the oath which he made to his father, Gen. 50.6. Mercer. Rupert. 3. Hee rather bindeth Ioseph to performe this, than any of his other sonnes, because of his authority and favour with Pharaoh.
QUEST. XIV. How and whom Iacob worshipped toward the beds head.
Vers. 31. HE worshipped toward the beds head, 1. Some doe read, he worshipped toward the top of his rod, for mittah signifieth a bed▪ mitteh a rod: so the Septuagint and they which follow this reading. 1. Some interpret that he worshipped toward Iosephs rod or scepter, as giving reverence to him, Chrysost. 2. Some that he leaned upon his owne staffe doing reverence to Ioseph, Theodoret. 3. Some that he worshipped Iosephs scepter, as a figure of the kingdome of Christ, Procop. But all these are deceived by the translation of the Septuagint who themselves, in the 48. chap. vers. 2. doe translate, not rod but bed, as Hierome well noteth, tradit. in Genes. 2. Some doe read, the beds head: and they that follow this reading. 1. Some say, that he worshipped that way because it was east ward toward Ierusalem, Lyran. as though Iacob had beene so superstitious as to set his bed east and west. 2. Some because God is present at the beds head: so the superstitious Hebrews. 3. But he did nothing else but reare himselfe upon his pillow at his beds head, leaning also upon his staffe, and so gave thankes to God: and that he bowed upon his staffe, may be supplied out of the Apostle to the Hebrews, Heb. 11.21. Iun. Perer.
4. Places of Doctrine.
1. Doct. Corne and food more worth than money.
Vers. 14. ANd Ioseph gathered all the money: the Egyptians that were horders up of gold and silver, yet were contented to exchange their money for corne: we see then, that money, if it be rightly estemed of, is a baser thing, than that which belongeth either to the belly or backe, Muscul. which consideration should teach men not to covet money: but if they have foode for the belly, and rayment to put on, to be therewith content, as the Apostle saith, 1 Timoth. 6.8.
2. Doct. They which preach the Gospell, must live of the Gospell.
Vers. 22. ONly the land of the Priests bought he not, for the Priests had an ordinary of Pharaoh; the law of nature then teacheth, that they which attend the service of God, and the instruction of the people, should have their publike maintenance: seeing Pharaoh an heathen prince, was so liberall toward his idolatrous Priests: much more should Christian Princes take care to provide for the Ministers of the Gospel: for as the Apostle saith, As they, which did wait at the altar, were pertakers with the altar, so hath the Lord ordained, that they which preach the Gospel, should live of the Gospell, 1 Cor. 9.13, 14. Calvin. Luther.
3. Doct. They are fit to teach others, that first can teach themselves.
Vers. 23. I Have bought your land for Pharaoh, loe here is seed for you, &c. Gregorie hereupon collecteth, that as the Egyptians received no seed, till first they had yeelded their land, and themselves to be servants to Pharaoh: so they are fit to have the seed of Gods word committed unto them, which first have reformed their owne life, and consecrated themselves to the service of God: Restat, ut loquendo quisque d…ceat vitam alies, quam ipse moribus servat; It remaineth, that he teach others to live well, who hath reformed his owne, lib. 6. Moral. So the Apostle reproveth the Iewes, thou which teachest another, teachest thou not thy selfe? Rom. 2.21.
4. Doct. Though sumptuous funerals are not to be desired: yet the bodies of Saints must be reverently buried.
Vers. 30. WHen I shall sleepe with my fathers, thou shalt carry me out of Egypt, &c. Although pompous funerals, and sumptuous burials doe not profit the dead: which are as Augustine saith rather viventium solatia, than subsidia mortuorum; comforts for the living, than helps for the dead: which Augustine sheweth by the example of the rich man and Lazarus, that as the one was not helped by his precious and solemne exequies, so neither was the other hindred by his vile and base sepulture: yea the Heathen man could say, e…lo tegitur qui non habet urnam, Aug. lib. 1. de civit. c. 12.13.he hath heaven for a cover that wanteth a grave: neither did Iacob desire to be buried in Canaan, either for the holinesse of the place, or that he had a delight in pompous solemnities, but to testifie his faith, as before is shewed, quaest. 12. yet by this charge give… to Ioseph, we doe learne, that the bodies of the Saints ought in comely and reverent sort to be brought to the grave: as the brethren, that feared God, carried Steven to be buried with great lamention, Act. 8.2.
5. Doct. Of the lawfulnesse of an oath.
Vers. 31. ANd he sware unto him: It was lawfull for Iacob in some serious and weighty matter to enquire an oath: and for Ioseph to performe it: for men are mutable and therefore may be bound with an oath: and though Ioseph might otherwise have fulfilled his fathers will, yet it was not amisse, that he should be more straitly bound: we see then the lawfull use of an oath, against the errour of the Anabaptists, which allow not Christians to take an oath: for the Apostle saith, An oath for confirmation among men, is an end of strife, Heb. 6.16.
5. Places of Confutation.
1. Confut. Against the corrupt Latine translation of this place.
Vers. 31. ISrael worshipped toward the beds head: not as the vulgar Latine readeth, he adored the top of his rod, Heb. 11.21.Heb. 11.21. which translation differeth both from the Latine in this place, which thus interpreteth, he worshipped turning toward the beds head: and from the Septuagint, which readeth, he worshipped or bowed himselfe, ùpi to ácron, upon the top of his rod or staffe: the Latine text corruptly leaveth out the preposition ùpi upon; but it differeth most of all from the Hebrew: which standeth thus, he worshipped toward the beds head: from which reading the Septuagint doe varie in these two points: first in adding the word, àute, his, which is not in the Hebrew: secondly, in mistaking the word, for mittah, a bed, reading, mitteh, a rod: both which words are derived of natah, which signifieth to extend, or stretch forth: because a man doth stretch himselfe upon his bed, and on his staffe.
Wherefore we see what a simple ground the Rhemists have, to prove by this corrupt Latine text, that creatures may be adored: annot. Hebr. 10.21. there being no such thing in the Hebrew, Greeke, or Latine text in this place, that Iacob adored his rod. Further, the like ground had Hadrianus the Pope, as hee is cited in that erronious Councell, the second Nicene, who by this text would prove the adoration of Images, with relation to their protipa, that is, the presidents, patterns, or patrons of those Images, because say they, the adoration which Iacob gave to this rod, he intended it to Ioseph, whose rod and scepter it was: for Iacob worshipped not either his owne staffe or Iosephs scepter; but toward the beds head, worshipped God.
2. Confut. That the Latine text is not authenticall.
FUrther, whereas the Apostle seemeth to follow the translation of the Septuagint, rather than the Hebrew text: the Rhemists doe infer thereupon, that after the same manner the vulgar Latine text may be received as authenticall,How and when the Apostles doe follow the Septuagint. though it doe varie from the Hebrew, ibid.
Contra. 1. The Apostles indeed doe sometime follow the Septuagint, because it was a common translation, and of great authority: but they therein neither approve their errors, nor yet make it of equall authority to the originall: citing only such testimonies, wherein the Greeke translation keepeth the sense, though not the words: as in this place, whether we say Iacob leaning upon his staffe, or turning to the beds head, worshipped: the principall sense is kept, that Iacob worshipped God, especially seeing the same word, with very little alteration in the points, signifieth both a bed, and a rod, or staffe. 2. Hieromes observation then is good, though Pererius without cause misliketh it, Diligentius observandum est, &c. It is to be diligently observed, that where the Apostles and Evangelists doe cite testimonies out of the old testament, they follow not the words, but the sense: and where the Septuagint differ from the Hebrew, they expresse the Hebrew sense: for the Apostle in this place keepeth the Hebrew sense, that Iacob worshipped God, leaning upon his bed and staffe: for it is true, that Iacob did both, that he reared himselfe upon his staffe towards the beds head. 3. The Apostle then rather expoundeth, than alleageth that text: for he nameth Iacob, whereas Moses saith Israel: he speaketh of Iacobs worshipping, when he had blessed his children, but here Iacob worshippeth, before he blessed them. 4. This then is no good argument; the Apostles follow the Septuagint, where they keepe the Hebrew sense, though not the words, Ergo the Latine text must be received, where it differeth both in sense and words from the originall.
6. Places of morall use.
1 Mor. That none should live idly without some honest trade or vocation.
Vers. 3. WHat is your trade, or what is your worke? Pharaoh as a prudent Prince, examineth Iosephs brethren of their manner of living and occupation: by the which question it appeareth, that he condemned all idle persons, that lived without any trade: and it is the part of good Magistrates, straitly to fift and examine all such as spend their time unthriftily, not in any profitable labour: according to the Apostles doctrine, that they which doe not worke, should not eat, 2 Thes. 3.10. Muscul.
2. Mor. A poore life in the Church of God, is to be preferred before the pleasures of the world.
Vers. 3. THy servants are shepherds. Ioseph taught his brethren thus to say, that they might dwell apart by themselves, and not be imployed in Pharaohs court, or in the affaires of the kingdome: they did choose rather to live as poore shepheards, in the service of God, than to be in the kings Palace, as strangers from the Church and houshold of faith: though Ioseph had a speciall grace given him of God, not to be corrupted with that place of honour, yet he saw it not to bee meet nor convenient for his brethren, Calvin; so the Prophet David saith, A day in thy courts is better than a thousand elsewhere, Psal. 84.10. Moses likewise did choose rather to suffer adversity with the people of God, than to enjoy the pleasures of sinne for a season, Heb. 11.25.
3. Morall. Men called to honour should not despise their parents.
Vers. 7. IOseph also brought Iacob, and set him before Pharaoh. Ioseph though of honourable place in Egypt, yet was not ashamed of his poore aged father, but presented him to the King: to this Ioseph many are unlike in these dayes, that thinke it a disgrace unto them to acknowledge their poore parents, Muscul. So did not David, who brought his father and mother to the King of Moab to keepe them and provide for them, 1 Sam. 22.4. as Ioseph here setteth his father before Pharaoh.
4. Morall. Our life here is but a pilgrimage.
Vers. 9. THe dayes of the yeares of my pilgrimage. Thus not only Iacob, but the rest of the fathers counted themselves but as strangers and pilgrims in the earth, and thereby declared that they sought a Countrey, Heb. 12.13, 14. So the Apostle againe saith, We have not here a continuing Citie, but seeke for one that is to come, Heb. 13.14. and therefore we should not set our affections upon earthly things, but presse forward in our desire toward our heavenly Countrey.
5. Morall. Good officers should not seeke to inrich themselves.
Vers. 14. IOseph laid up the money in Pharaohs house. Ioseph was a faithfull officer to Pharaoh, he did not seeke to inrich himselfe by his office, but sought the Kings profit, and increased his treasure, Mercer. Such an one was Iosua, who in the division of the land of Canaan to the tribes, did not share any thing to himselfe, but the children of Israel gave him an inheritance among them, when they had made an end of dividing the land, Ios. 19.49. Such should officers and Judges be toward the King and people, to deale faithfully with the one, and justly with the other: not to turne all to their owne profit and gaine, as many doe now adayes.