Commentary on Genesis and Exodus, Biblical commentary · Chapter 50

Commentary on Genesis and Exodus · Biblical commentary · Chapter 50

p. 401CHAP. L.

1. The Method and Argument.

IN this Chapter is set forth, 1. Iosephs piety toward his father Iacob, in causing him to be embawmed, vers. 2, 3. in his buriall, 1. He procured leave of Pharaoh, vers. 4, 5, 6. 2. He did honourably accompany him, vers. 7, 8, 9. 3. They mourned for him by the way, vers. 10, 11. 4. Then they buried him, as he had commanded.

2. His humanity toward his brethren: with their message in their fathers name, vers. 14, 15, 16. their humility, vers. 18. Iosephs friendly answer, vers. 19, 20, … ▪

3. Iosephs prosperity in seeing his childrens children, v. 23.

4. His faithfull departure, buriall, and age, v. 24, 25.

2. The divers readings.

v. 2. he commanded those which had charge of funerals. S. commanded the Physitians: c…t.S.c.

v. 4. spake to potentates of Pharaoh. S. spake to Pharaohs house: caet.S.c.

v. 8. only their kinred they left, their sheepe and oxen, &c. S. their children or little ones: caet.

v. 10. they came to Goren Atad. G. to the corne-floore or field beset with thistles. T. to the corne-floore of Athad: cat. of Achad. H. athad, signifieth a thistle.T. r.

v. 11. Abel Mizraim. G. the mourning of the Egyptians: cat.

v. 13. beside Mamre. G. before Mamre. B. over against Mamre: caet. against, or before the face of Mamre: cat.G. pr. f. app.

v. 19. feare not, can we resist Gods will? H. for I am Gods. S. for I feare God. C. am not I under God? G. am I God? B. am I in the stead of God? T.P.H.T.r.

3. The explanation of doubtfull questions and places.

QUEST. I. Of the divers fashions of buriall.

Vers. 2. ANd Moses commanded his servants the Physitians, &c. 1. At the first, it seemeth that Physitians were not much regarded, seeing the servants were Physitians: so also it was among the Romans, but afterwards they grew in credit, and were much honoured, Plini. libr. 29. initi. 2. It seemeth also that some among the Egyptians were especially deputed for this service to embawme the dead. Diod…r. writeth, that they used to come to the house of the dead, to know in what manner they would have the buriall solemnized: for there were three degrees of buriall, some after a costly manner, some in a meane, some poorely had their funerals kept: and of these embawmers some did only cut the body, and take out the excrements, who were hated of all; some did embawme them with spices, and these were greatly honoured, Diodor. lib. 2. cap. 5. 3. Divers countries had divers fashions of buriall: The Hircani devoure dead bodies with dogs: the Iberi expose them to the vultures: the Nasamones bury them in the Sea, the Garamantes in the sand: the Celtae drinke in dead mens bones: the Scythians hang them up upon poles to waste and consume: the Indians hang them up in their houses: the Romans from the dayes of Scylla untill the time of the Emperours Antonini used to burne them, the Egyptians to embawme them. 4. The Persians burne not the dead, because they hold fire to be a God, and therefore not fit to feed of dead carkasses: the Egyptians burne not, because they hold fire to have life and to devoure, and when it hath devoured, it dieth it selfe, Perer. ex Herod. lib. 2.

QUEST. II. Of the time and continuance of the Egyptians mourning.

Vers. 3. SO 40. dayes were accomplished. 1. These 40. dayes of embawming are part of the 70. dayes of mourning, that is, they embawmed him 40. dayes, and mourned 30. dayes more, Mercer. not as Diodorus, that they embawmed 30. dayes, or as Herodot. that after the embawming, they salted the corps 70. dayes, or as Comestor, the Egyptians did mourne forty dayes, the Hebrewes thirty;Herodot. lib. 2. Diodor. lib. 2. Histor. scholast. c. 114. in Genes. for the Egyptians are said to have mourned seventy dayes. 2. Before the times of the Gospell when the hope of the resurrection was not so common, the Hebrewes used more ceremonies in buriall, and the Egyptians and other nations, that had not that hope, more than they: so that this use and custome of the Hebrewes borrowed of the Egyptians, which they retained in burials of great persons, as Asa was laid into a bed of spices, 2 Chron. 12. 3. Ioseph did not observe this custome of embawming for feare to offend the Egyptians, but partly to honour his father with this solemnity without superstition, and partly of necessity, because they were to carry the corps a long journey, Mercerus. Why the Egyptians are noted to have mourned.4. The Egyptians are said to have mourned, because it was no wonder, that he was bewailed of his owne children and family: neither doe they mourne, because by Iacobs comming into Egypt they escaped two yeeres of famine, as the Hebrewes imagine; for there were seven yeeres of famine compleat: but they mourned to shew their love unto Iacob, and their reverence to Ioseph. Of the dayes and time of mourning for the dead.5. Here the Egyptians mourne seventy dayes: the Israelites for Moses mourned thirty dayes, following the Egyptian use: Numa Pompilius alloweth mourning of some ten moneths: the mourning for Constantine the great at Nicomedia continued p. 402twenty dayes: the custome was divers for the time: but the usuall stint was seven dayes, Ecclesiast. 22.13. so long mourned Ioseph for his father Iacob, v. 10. so many dayes did the Romans bewaile the Emperour Severus, Herodian. lib. 4. Iun.

QUEST. III. Why Ioseph moved Pharaoh by others, not by himselfe.

Vers. 4. IOseph spake to the house of Pharaoh. 1. Ioseph used other intercessors to Pharaoh, because he had need of a great company to goe with them, which could not be done without Pharaohs leave, Muscul. 2. Ioseph also mourned, and therefore was not fit to present himselfe before the King: for such used not to come in the Princes presence, Esther 4.2. Iun. 3. Beside it was least suspicious for this matter to be moved by others: lest if Ioseph had spoken himselfe, hee might have beene thought to have despised the land of Egypt, and therefore he maketh mention of his fathers purpose before for his buriall, and the oath wherewith he bound him, Calvin. 4. Pharaoh also might have thought, that Ioseph had intended to leave Egypt, and therefore promiseth to returne againe, Mercer. 5. Beside, seeing the Egyptians moved for him, it was better accepted, because he had the consent of the whole court, Mercer. 6. The Hebrewes thinke, that Ioseph did in policie set others a worke, to decline the suit of the countries, who would have beene instant with Ioseph to bury his father in Egypt.

QUEST. IV. Why Iacob is said to have digged or made a grave for himselfe.

Vers. 5. BVry me in my grave which I have made or digged for me. 1. This is not understood of the purchase of the place of sepulture made by Iacob; as the word carah to dig, sometime signifieth, as Deut. 2.6. Thou shalt dig (that is, buy) water for money: for Iacob did not buy this double cave, but Abraham. 2. And Iacob cannot be said to buy it, because Abraham bought it, as Lyranus: for Abraham every where, is said to have bought it, and not Iacob, Gen. 49.30.50.13. 3. That also is but a fable of the Hebrewes, that Iacob is said to have digged, or gotten it, because he bought out Esaus right with a summe of gold. 4. And it signifieth more, than that Iacob appointed himselfe a certaine place of buriall there, Perer. 5. Therefore it is most like, that in deed Iacob did cause a place of sepulture to be digged, and made ready for himselfe against he died, though this be not else where mentioned, August. qu. 170. in Genes. and so was it the use, for men in their life time to make their sepulchers, as Asa did, 2 Chron. 16.14. and Ioseph of Arimathea, Matth. 27.60. Iun.

QUEST. V. Why Christ refused to give leave to his disciple to bury his father: yet Pharaoh granteth it to Ioseph.

Vers. 6. ANd Pharaoh said, Goe up and bury thy father. It need not seeme strange that Pharaoh an heathen King giveth leave to Ioseph to bury his father, and yet our Saviour would not grant so much to one of his disciples: for the case was not alike. 1. This disciple was called to preach the Gospell, and he could not attend that businesse, unlesse he neglected his calling. 2. His meaning was, not presently to goe bury his father, and come strait againe, but to stay with him till he died. 3. Beside his father, was none of the faithfull or beleevers, but he was of their number that were spiritually dead, and therefore it had beene dangerous for the disciple to converse with such. 4. Neither was he bound by an oath to performe that duty, as Ioseph was here, Muscul.

QUEST. VI. Why they left their children and cattell behind.

Vers. 8. ONly their children, and their sheepe, &c. left they behind, &c. 1. The Egyptians did not stay their cattell, as now beginning to oppresse them, as the Hebrewes: for they were not yet so hardly used. 2. But they left these things, which might be cumbersome unto them, because they purposed to returne againe, both for that Ioseph so promised, upon whom they depended, who was not to forsake his calling: and for that their time of returne was not yet come, and therefore the sonnes of Ephraim had but hard successe, because they prevented the time, 1 Chron. 7.21. Mercer. 3. Although no mention be made of their women and servants, yet it is like, that they stayed behind likewise, the one to attend their children, the other their cattell, Muscul. 4. The charets and horsemen were for their defense.

QUEST. VII. The corne flower of Atad, why so called, and whether on this side, or beyond Iordan.

Vers. 10. THey came to Goren Atad. 1. Atad signifieth a thorne or bramble bush, of the greater sort, which brancheth out, and is of the bignesse of a laurell tree: so it is taken, Psal. 58.10. Before your thornes are felt as great brambles, that is, before your power increase, the Lord shall destroy you, Iun. This place then was beset with such brambles: so that Goren Atad, is here rather a name appellative, than proper, Iun. 2. This place was not beyond Jordan, as the most translate, H. B. G.P. S. and therefore some thinke, that Ioseph brought them about by the desarts of Idumaea, and so to Jordan, the same way, which afterward Iosua did conduct the people by into Canaan, for feare of the Canaanites, lest they might have troubled them in the way. But Ioseph being so well accompanied, needed not to feare the Canaanites, and the Egyptians at that time were feared of other nations: and seeing they going the neerest way might be as soone and sooner at Mamre than at Jordan, which lay Eastward out of the way; Ioseph had no reason to fetch a circuit about. Augustine thinketh they came first to Mamre, and from thence went over Jordan to this place, where they mourned, which was 50. miles off from the place of buriall, and returned againe the same way over Jordan to Mamre, quest. 171. in Gen. But there is small reason for it, that they should goe 50. miles beyond the place of buriall, which was the utmost period of their journey, and goe backe againe. Wherefore Mercerus thinketh, it is to be read rather on this side of Jordan: or as Iunius, ad vadum Iordanis, at the passage of Jordan, for so the word begn…ber signifieth, that is, not farre from Jordan: for as Mercerus well noteth, and Luther, beth signifieth cis, on this side, mem, trans, beyond, or on the other side. Hierome also giveth witnesse hereunto, that this field of thistles was about three stones cast from Jerico, two miles from Jordan, called Betagla, that is, the maze or circle, because there the p. 403Egyptians went about circle wise, when they mourned for Iacob. Now Jerico is on the West side of Jordan, not beyond. Hierome saith, it was trans Iordanem, beyond Jordan in respect of some other place, as France, which the Romans call Transalpina, beyond the Alpes, is to them in France, Cisalpina on this side the Alpes, Mercer.

QUEST. VIII. Why they mourned in Atad, before the place of buriall.

Vers. 10. THere he mourned for his father seven dayes. 1. This mourning then of Ioseph and the Egyptians in this place, was not for the great slaughter of the Israelites, which afterward fell out in that place, when the Lord sent a fire amongst them for their murmuring, as Histor. scholasti. noteth: for neither was that fire sent forth in this place, which is mentioned, Numb. 11. or Numb. 16. and the text saith directly, that they mourned for Iacob. 2. Whereupon of their mourning it was called Abel, which signifieth mourning, not a plaine which is so called, because it mourneth for barrennesse, as Ramban thinketh, and Mercerus following him. 3. They mourned before they came to the place of buriall, Mercer. not after, as some thinke, and not for feare lest they should have beene interrupted by the Canaanites, if they had deferred this solemnity, till they came to Mambre, as Pererius: but this being a fit place for them to rest their weary cattell, that had gone a long way thorow the solitary and sandy desart, in the meane time they used this solemnity, Muscul.

QUEST. IX. How Iacobs sonnes carried him, and in what order.

Vers. 13. HIs sonnes carried him into the land of Canaan. Hebrewes curious observations.The Hebrewes here have certaine curious observations: 1. That Iacob gave charge that his sonnes only, not his nephewes should carry his body, because most of them were borne of Canaanitish women. 2. That Levi should not beare him, whose posterity was afterward to beare the Arke; nor Ioseph, because he was a governour; but Ephraim and Manasseh should be in their stead. 3. That Iacob appointed them their places, three on the East side of the coffin, three on the West, three toward the North, three toward the South: it is like they carried the coffin after a seemely and orderly manner, but whether in this forme, it is uncertaine, ex Mercer.

QUEST. X. By whom the message was sent to Ioseph, and whether indeed Iacob dying, gave any such charge.

Vers. 16. THey sent unto Ioseph, saying, &c. 1. This message was not sent by any of the Egyptians,When and upon what occasion this message was sent to Ioseph. to whom they would not impart that secret; neither is it like that Dan and Nepthali, the sonnes of Bilha carried it, because Ioseph did keepe sheepe with them, Genes. 37.2. as the Hebrewes thinke: but it is most like, that some of their domesticall and trusty servants went with this message in the name of all the brethren, Mercer. 2. Neither did they come in, watching their time, while the message was in delivering, as some thinke, but they stayed till they knew Iosephs minde by the messenger, Calvin. 3. They use three perswasions to move Ioseph, vers. 17. because they were brethren, servants of the same God, it was their fathers will, Iun. 4. Yet all this seemeth to be fained: for it is like, that Iacob would have spoken to Ioseph himselfe, if there had beene any such matter: and Ramban thinketh, that Iacob never knew of his sonnes offence against Ioseph: for he himselfe did forbeare to tell his father, because he had remitted it, and his sonnes would not accuse themselves, Calvin. Mercer. 5. The cause of their suspition, was not (as the Hebrewes imagine,) because Ioseph being in the land of Canaan went to see the pit, into the which he was let downe, and there gave thankes, whereby they thought his mind was altered toward them; but their owne timorous heart misgiveth them, and they measured Ioseph by themselves, thinking that he had but dissembled his malice toward them hitherto for feare of their father, as Esau purposed to doe toward Iacob, while Isaack lived, Mercer. 6. Ioseph wept for griefe,Joseph. lib. 2. antiquit. that without cause they so hardly conceived of him. 7. Iosephus is here deceived, that Iosephs brethren refused to returne into Egypt with him, but that hee gently intreated them: for all this was done after that they were returned.

QUEST. XI. In what sense Ioseph saith, am I God.

Vers. 19. AM I in Gods stead? &c. 1. Some doe read, Am not I under God? and make this sense: if God be ready to forgive, much more I. 2. Some, I doe feare God, or I am Gods, S.C. therefore I will not seeke to revenge. 3. But the best reading is, Am I in Gods stead? with an interrogation, not without, as Cajetane readeth, I am in Gods stead, that is, I follow Gods will and sentence, I looke not to your evill intent: the word thacath, signifieth both pro, for, and sometime it is a note of subjection, but here it is taken in the first sense. 4. The meaning then of these words. Am I God, is not, 1. either, that they should aske God forgivenesse, and not him: 2. or that he committed his revenge to God, for hee thought of no revenge: 3. or that he would not have them to worship him as God, for he had divers times before received that reverence at their hands: 4. neither doth he by this meanes excuse their fault, because he referreth all to Gods will. 5. But the meaning is, that seeing God had turned their evill counsell against him, to his good, and theirs, and of many beside, he would not for his part be the man that should turne it to revenge, Calvin. Mercer. and so the Latine Interpreter doth hit the sense, though not the words, can I resist Gods will? Iacob after the same manner said to Rachel, (that said, give me children,) am I God? Gen. 30.2. that is, it is not in my power to give thee children: so here Ioseph saith, am I God? it is not in my power to hurt you, whom the Lord intendeth by this meanes to blesse, Iun.

QUEST. XII. The computation of Iosephs age.

Vers. 22. IOseph lived an hundred and ten yeeres. 1. Thus God recompenced Iosephs short affliction, which endured 13. yeeres from the 17. yeere (not from the 16. as Pererius saith, following the corrupt Latine text) of his age, to the 30. when he stood before Pharaoh, with a long time of prosperity, for the space of 80. yeeres, that is, from the 30. yeere, to the 110. yeares, for so long he lived. 2. Yet attained not Ioseph to the yeeres of his father, which were 147. and some of his brethren overlived p. 404him as Levi, who lived 137. yeares, Exod. 6.16. nhether Ioseph dyed first of all his brethren, as Pererius thinketh, it is uncertaine: the great affliction and hard imprisonment in his youth, the cares and troubles of the government and administration of the kingdome, might be some reason of the shortning of his dayes, Perer. 3. This then was the age of Ioseph, hee was 17. yeares old when he was sold into Egypt, Gen. 37.2. at 30. yeares he stood before Pharaoh, Gen. 41.46. he was 49. yeares old when Iacob came into Egypt; for the seven yeares of plenty were then past, and two of famine, Gen. 45.6. at Iacobs death, who lived 17. yeares in Egypt, Gen. 47.28. he was 56. yeares old; and 54. yeares he lived after, which make 110. in all.How long Joseph died before Moses was borne▪ 4. By this age of Ioseph it may appeare, how long hee dyed before Moses was borne, namely 64. yeares, and 144. yeares before the departure of Israel out of Egypt: as may be thus gathered: from the promise made to Abraham, to the going out of Israel, are 430. yeares, Exod. 12.40. Galat. 3.17. of this time 215. yeares were run, when Iacob came downe to Egypt: for Abraham was 75. yeares old, when the promise was first made, Gen. 12.4. Isaack was borne when Abraham was 100. yeares old, Gen. 17.17. Isaack at 60. had Esau and Iacob borne, Gen. 25.26. Iacob at 130. came downe to Egypt, Gen. 48.9. these yeares put together, 25. of Abrahams age, 60. of Isaacks, 130. of Iacobs, make 215. exactly: there remaineth then the other halfe of 215. of the which time Ioseph lived 71. yeares; for he was 49. when Iacob came downe to Egypt, and lived 110. yeares, there remaineth then, 144. yeares: take from this 80. yeares, for so old was Moses, when Israel went out of Egypt, and the remnant is 64. from Iosephs death to Moses birth. 5. Here appeareth Tostatus errour, that would have 66. yeares from the death of Ioseph till Moses: and 146. from thence to Israels departure, wherein he faileth in 2. yeares.Iustinus the historiographer, detected of sundrie untruths. But Iustinus the historiographer is in a greater error, who would have Moses to be Iosephs son, lib. 36. and in the same place, he hath other untruths; as that Ioseph was his fathers youngest sonne, that his brethren sold him for the excellency of his wit, whereas they did it of malice; that he got his skill of interpreting dreames by art magicke: whereas the Magitians and wise-men of Egypt could not do it: but he by the spirit of God was enabled thereunto, ex Perer.

QUEST. XIII. How many generations Ioseph saw of Ephraim.

Vers. 23. IOseph saw Ephraims children to the third generation. 1. Thus most doe read, that Ioseph onelyonly saw Ephraims childrens childrens children, in the third descent from Ephraims pro…epotes, his grand-nephewes: which were ab…epotes to Ioseph, nephewes in the fourth degree: but of Manasseh, he saw onelyonly his childrens children: so that Manasseh was only a grand-father, Ephraim a great grand-father, while Ioseph lived: so that Ephraim was forwarder in his posterity, than Manasseh by one descent. 2. But I rather thinke that Ioseph saw Ephraims children in the fourth generation from Ephraim, in the fift from himselfe. 1. Because they are called, in the originall, the sonnes of the third, namely from Ephraim: the sons of the third are in the fourth generation: and so Iunius translateth well abnepotes, that is, nephewes in the fourth descent. 2. Because we finde that Ephraim though younger than Manasseh, exceeded him by two descents: for Iosuah was the seventh from Ephraim, who was the sonne of Nun, the son of Elishama, of Ammihud, of Hadan, of Shutelah, of Ephraim ▪ 1 Chron. 7.26, 27. But Zelophehad, who lived with Iosua, and dyed in the wildernesse, of Hepher, of Gilead, of Machir, of Manasseh, was but the fift from Manasseh, Numb. 29.1. Therefore when Ioseph saw the sonnes of Machir, of Manasseh, in the second degree from Manasseh, he might see Elishama in the fourth descent from Ephraim: and thus Iacobs prophecie more fully tooke effect even in Iacobs time, that Ephraim should be greater in number than Manasseh.

QUEST. XIV. The meaning of this phrase to be brought up upon the knee.

Vers. 23. WEre brought up on Iosephs knees. The Scripture useth three phrases of this kinde: 1. As to come from betweene the feet, which is taken for education and bringing up, Gen…s. 49.10. though sometime it be specially applied to the birth of women, Deuter. 28.57. 2. They are said, to beare upon his knees, that is, to receive the children newly borne, and to lay hand on them, which properly belongeth to women; as Rachel saith, when she gave Bilha her maid to Iacob, She shall beare upon my knees, Gen. 30.3. 3. The children are said to be brought up upon the fathers knees, because they with joy imbrace their babes, and dandle them on their knees, Mercer. Iunius.

QUEST. XV. Why Ioseph would not presently be buried in Canaan.

Vers. 25. IOseph tooke an oath of the children of Israel. 1. The Latine readeth only, he tooke an oath of them: but the Hebrewes well note, that it is said, of the children of Israel, because not only the Patriarkes in person, but all their posterity afterwards did take themselves bound to this oath, and afterwards performed it. 2. Ioseph did not presently charge them to bury him in Canaan, but at their departure, for these reasons: 1. Because he would not prevent the time which God appointed, for hee knew, that God would visit them and deliver them, Mercer. 2. He did it to shew his faith, as the Apostle sheweth, that this motion proceeded of faith, Hebr. 11.22. and that seeing they were to indure great affliction, which Ioseph did foresee, and therefore he saith, God would visit them, hee by this meanes would have them confirmed in the hope and expectation of their deliverance. 3. Hee knew that the Egyptians would not suffer his body to be removed, Perer. 4. And this would bee an occasion, that the Egyptians should have Ioseph in remembrance, leaving his monument among them, and deale the better with his nation, Mercer.

QUEST. XVI. Why Ioseph was buried in Secheni.

Vers. 25. YE shall carry my bones hence. 1. This was accordingly performed by Moses, when the Israelites came out of Egypt, Exod. 13.19. 2. Besides, it is evident also out of the Scripture, that Ioseph was buried in Sechem, not because Ioseph was there sold into Egypt, as some Hebrewes thinke, for that p. 405done in Dothan, not in Sechem, Genes. 37.17. neither as Rab. Salomon thinketh, because Iacob gave Sechem to Ioseph, to that end to be a place of buriall, or for that Ioseph gave charge to his brethren▪ there to bury him, Mercer. for no such thing is mentioned in the story. But I rather thinke that the Israelites in their discretion did there bury him, because that place was given him in speciall words by Iacob, and because it fell out to be in the inheritance of his sonnes: for which cause also they buried Iosua in his inheritance in mount Ephraim, Iosua 24.30, 32.

QUEST. XVII. Whether the rest of the Patriarkes were buried in Sechem.

NOw whereas a question may be moved whether the Israelites removed the bones of the rest of the Patriarkes, when they came out of Egypt. 1. It is not like, that the Patriarkes as they died in Egypt were removed to Hebron, where Iacob was buried, as Iosephus thinketh, libr. 2. antiqui…at. cap. 4. for this had beene a great trouble to make so many severall journeyes: and seeing Iosephs bones were kept in Egypt, there was no reason to remove the rest. 2. Much more unlike it is (as some thinke,) that they were translated to Sechem as they died: for Ioseph was the first that was there buried. 3. And that they were translated from Sechem by the sonnes of Hemor, as some expound that place, Act. 7.16. it is not probable: for the Israelites after their returne would not have suffered any other to meddle with their fathers bones: and before they returned, they would rather have buried them in Hebron, than in Sechem. 4. Wherefore it is most likely, that the Patriarkes bones were carried out of Egypt together with Iosephs bones, and there all buried together, as Stephen sheweth, Act. 7.16. Perer. Consent.

And seeing mention is made of that place, Act. 7.16. where it is said, That Iacob and the fathers were removed to Sichem, and put in the sepulcher, which Abraham bought of the sonnes of Hemor of Sichem: which place hath moved much question: I will adde somewhat here of this matter, to that which is before handled, qu. 13. in Gen. 23.

QUEST. XVIII. How Abraham is said, Act. 7.19. to have bought the sepulcher of the sonnes of Hemor, whereas he indeed bought it of Ephron.

1. THere I refused their opinion, that thinke Stephen might faile in memory, and name Abraham for Iacob. 2. Theirs also I rejected, which thinke that Zophar Ephraims father, of whom Abraham bought the ground, was also called Hemor: whereunto Pererius subscribeth. 3. Neither doe I consent to Cajetane, which thinketh that the Patriarkes were removed from Sichem, to the sepulcher which Abraham bought, by the sonnes of Hemor, and so referre the last words, of the sonnes of Hemor, not to the verbe, òné sato, bought, but to the word, ètethésan, put: but this is not likely, that the Sichemites had any thing to doe with their bones. 4. Nor yet can I altogether approve Beza his conjecture, that thinketh, by the negligence of the scribes, Abraham to be put into the text for Iacob: the reasons why I refused these foure conjectures, I have set downe in that place, whither I referre the Reader.

5. The Syrian Translater readeth in the singular metetéthe, he was translated, and etéthe, was put, and so understandeth it only of Iacob ▪ that he was removed to Sichem, and from thence by the Sichemites carried to Hebron. But the Scripture overthroweth this conjecture, which testifieth, that his sonnes buried him in Abrahams place of sepulture, which he bought of Ephron, Gen. 50.13. beside, the originall copy in the Greeke readeth in the plurall, not in the singular.

6. I resolved in that place upon the exposition of histor. scholastic. from the which Iunius seemeth not much to differ: histor. scholastic. transporteth the words thus: And were translated to Sichem, bought of the sonnes of Hemor, and from thence put in the sepulcher, which Abraham bought for money: but this transposing may seeme very hard: therefore Iunius transposeth not the words, but thinketh the article foreign, to be supplied: that where it is said, foreign, of the sonnes, he would have it, foreign. &c. beside that of the sonnes of Hemor, that is, bought of them: and would have this to be the meaning, that Iacob and the Patriarks were buried part of them in Abrahams sepulcher, part in Sechem▪ which Iacob bought. To this interpretation, that Stephen here abridgeth two histories, of Abrahams and Iacobs purchase, I gave liking before, as the best of all the rest propounded.

7. But since I have considered of another way to reconcile this place, which doth satisfie my selfe best: and this it is, that by Abraham here is not understood the posterity of Abraham, as Ge…evens. upon that place, for that were an unproper kinde of speaking: but I rather thinke, according to the manner of the Hebrew tongue, wherein Stephen then spake, that there is here an eclipsis of a word of cognation, as of sonne, nephew, or such like: for it is usuall in the Scriptures to eclipse such termes and names of kindred: as 2 Sam. 21.8. He tooke the five sonnes of Michal, that is, of the sister of Michal: for Michal had no children: and v. 19. of that chapter: Elbanah slew Goliah the Git…ite, that is, the brother of Goliah Lahmi, 1 Chron. 20.5. where the word brother is eclipsed: so also in this place Hemor of Sichem, where, not the word sonne, as the common English translations reade it, but father, as Beza, or prince, as Iunius must be supplied: as Luk. 24.10. we reade Marie of Iames, that is, the mother of Iames, Mark. 15.40. So here in this place, to supply the sonne of Abraham, may as well be admitted, as to supply sister, or brother in the place before recited, 2 Sam. 21.8, 19. I leave now the Reader to take his choice.

Thus the meaning of Stephen is plaine; that the Patriarkes were all buried in Sichem: and so Hierome testifieth, that in his time their monuments and sepulchers were there to bee seene, epitaph. Paul. and whereas Iosephus lib. 2. antiquit. c. 4. saith, they were buried in Hebron: both may be true, that they were first translated to Sichem then to Hebron: but not by the Sichemites, nor yet immediately removed thither out of Egypt: But I rather with Beza for this matter, admit Hieromes report than Iosephus.

p. 406QUEST. XIX. Whether Iacob made his purchase with …ney, or with lambes.

BUt whereas it may be objected against this interpretation, which understandeth this place of Iacobs purchase: that he bought it not for money, but for an hundred lambes, Genes. 33.19. 1. I neither thinke with Eugubi…s, that Hierome, reading lambes, was deceived by the Septuagints translation, who at the first as he thinketh, did read, foreign, money, not foreign, lambes: for the Chalde Interpreter also readeth, lambes. 2. Neither with R. Achibac, whom Oleaster followeth, doe I thinke the word ch…s…t… ▪ to be …rowed of the Arabians, who so call their money. 3. Nor yet, was the money, so called chesita, a lambe, as the Basilian penie is called c…rvus ▪ a raven, as Lipp…man. 4. But I rather approve Iunius conjecture that it was a peece of money stamped with the print of a lambe: and so it is taken for a peece of coine, … 2.11. where it is said, that every one of Iobs friends gave him a peece of money, and an earing of gold: it had beene no great gift, to bestow upon him a lambe, and the other gift which is joyned with it being of gold, doth rather shew, that it was money: wherefore Stephen in this place doth interpret the other, that this purchase was made with that kinde of money, rather than with lambes.

QUEST. XX. Of the putting of Iosephs bones in a chest.

Hebrewes fables.Vers. 26. THey put him in a chest. 1. I omit here the Hebrewes fables, how that when they could not finde Iosephs tombe, to bring it out of Egypt, a sheepe spake unto them, and shewed where it was: whereupon they led the sheepe with them in the wildernesse, and therefore say they, it is said in the Psalme, Thou didst lead thy people like sheepe, by the hand of Moses and Aaron. 2. The like fable is reported by the Author of histor. scholastic. that when Nilus had overflowne the place where Iosephs tombe was, Moses cast a certaine thin plate of gold into the water, wherein hee writ the name Iehovah: which floting upon the waters, stood still where Iosephs chest was, which they tooke up, and carried with them out of Egypt: and he fableth further, that Iosephs bones did prophesie of their difficult and hard journey. This fable is worthy no better credit th…n the other: though Perer. give not the like censure of it. 3. Whereas in Ecclesiasticus, cap. 49.19. it is said, as the vulgar Latine translateth, Iosephs bones prophesied after his death: which Pererius understandeth, of the accomplishment of Iosephs prophecie at his death, that God would visit his people: the words in the originall are, the bones of Ioseph èpeskép…, were visited of God, and so the Interlinearie translation readeth. 4. Cajetanus thinketh, that Iosephs bones were laid up in a marble coffin: but it is more like to have beene made of wood▪ as fittest for carriage. The Hebrewes also thinke, that the Israelites carried but two Arkes in the wildernesse: the Arke of the Testament, and Iosephs arke or chest. But besides that, this is great presumption and boldnesse in them, to match Gods Arke and Iosephs coffin together: it is probable, that the rest of the Patriarks bones were carried out of Egypt, at the returne of the Israelites, and that they were buried in Sechem together with Iosephs: for when else should they have beene convoyed thither? not before they came out of Egypt, for then they would have laid them in Hebron, where Iacob was buried, rather than in Sechem: and after they could not,How Stephen might know that the rest of the Patriarkes were buried in Sechem. when they were departed out of Egypt: And though mention be made only by Moses, of the burying of Ioseph in Sechem, because he was the more honourable person, and to shew how carefully they discharged the oath made to Ioseph, yet we doubt not, but that according to Stephens report, the rest of the Patriarks were translated thither: which thing Stephen might know, either by undoubted tradition, or some authentike bookes now perished; as Paul learned, that the names of the Magicians in Egypt, that resisted Moses, were called Iam…es and I…mbres, 2 Tim. 3.8.

4. Places of Doctrine.

1. Doct. Righteous m…n apt to shed teares.

Vers. 1. IOseph wept. This is now the sixt time that Ioseph is said to weepe, Genes. 42.24. Genes. 43.30. Gen. 45.2. Gen. 46.29. and twice in this chapter, vers. 15.18. By this the Stoikes are confuted, who would have a wise man without compassion or affection, Muscul. Also wee see that good men in Scripture were apt to shed teares, as Ioseph, and David, who often in the Psalmes maketh mention of his teares: such were the holy Apostles S. Paul, Act. 20.19 and S. Peter, Matth. 27.57.

2. Doct. God turneth evill actions into good.

Vers. 2. WHen yee thought evill against me, God disposed it to good. Herein appeareth the mighty power of God, who is able to turne evill unto good: not that he either winketh at mens evill actions, and letteth them alone, Calv. neither is he the author, approver, worker, or provoker to evill, Mercer. but he overruleth, even the actions of wicked men, and ordereth and disposeth them to what end it pleaseth him: as Iudas conspiracie against Christ, did serve to execute and bring to passe the determinate counsell of God, Act. 2.23. yet are not the workers of evill thereby any thing excusable▪ because Gods will taketh place: the good that commeth of an evill action, as here the preservation of the Church by Iosephs captivity, proceedeth from the goodnesse of God, not from any such intendment in the instrument, Pererius. Therefore Beetius saith well, Sola divina vis est, cui …a…a quo que bona sunt, &c. God only can turne evill into good, by using evill to bring forth a good effect.

3. Doct. To love our enemies.

Vers. 21. FEare not, I will nourish you. Thus we are taught by Ioseph to love our enemies, to doe good to them that hate us: according to the doctrine of our Saviour, …. 44. For so Ioseph was a foster-father unto them, that would have starved him in the pit, Muscul.

p. 4075. Places of Confutation.

1. Confut. Against Masses and Trent…li for the dead.

Vers. 3. THe Egyptians bewailed him 70. dayes. Petrus Comest…r divideth this number into 40 dayes, and 30. dayes: the first was the time of the Egyptians mourning, the other of the Hebrewes: whereupon he groundeth the superstitious use of the Christians in mourning, and saying Masses 30. dayes for the dead, cap. 114. histor. scholastic. in Genes. Contra. 1. The text saith, that the Egyptians, not the Hebrewes, mourned these 70. dayes: and that use taken up afterward by the Hebrewes, was borrowed from the Egyptians: for the stint of mourning used among the faithfull was but for seven dayes: so long mourned Ioseph, ver. 10. 2. Though the Hebrewes mourne 30. dayes, yet did they not pray for their soules, or offer any sacrifice for them, nor yet doe any penance for the dead: which seemeth to be directly forbidden, that they should not cut their haire, or their beard, or make any print in their flesh for the dead, Levit. 19.28. as though the dead were profited by any such afflicting of themselves.

2. Confut. Against the superstitious choice of the place of buriall.

Vers. 13. THey buried him in the cave of the field, &c. Thus was it the use among the Hebrewes to bury their dead without the Cities, as we may read, Luk. 7.12. where our Saviour did meet the people at the gate of the City, carrying a young man to be buried: This custome of a long time was reteined among the Gentiles: as among the Athenians, who would by no meanes grant to Servius Sulpitius a place of buriall within the City, Cicer. epist. famil. lib. 4. Plato also prescribeth, that the dead should be buried in the fields, and such as were barren and good for nothing else, lib. 2. de legib. It was also forbidden by the Romane Jewes: Hominem mortuum in urbe ne sepelit…; Bury not a dead man in the Citie. The Christians were the first, which buried the dead in their Churches; not as Tostatus, which, first buried them within their Cities or houses, as Pererius therein confuting him, sheweth out of Diodorus, that it was the manner of the Egyptians, to keepe their dead in coffins at home, placing them upright, and to give their bodies as pledges to their creditors, Diodor. lib. 2. cap. 11. and out of Herodotus, how the Egyptians doe inclose their dead in vessels of glasse, in their houses, and make pictures of them, Herod. lib. 3. But this use to bury the dead in Churches and neare unto them, for more holinesse of the place, was first taken up by superstitious Christians: which respect of the place, if it be onelyonly civilly used, wee condemne not: as Lycurgus ordained, that the dead should be buried neere unto the Temples, that others passing by, might be stirred up by the sight of their monuments to imitate their vertues, Plutar. in Lycurg. But to place the dead in Church, or Church-yard, to be helped by the prayers of the living, as Tostatus and Pererius, is a superstitious device of fantasticall men, without any warrant of Scripture; for if they died in the Lord, they rest from their labours, and their workes follow them, Revel. 14.13. If otherwise, they are in the place of torment, from whence is no returne, Luk. 16.26. and our prayers can doe them no good.

3. Confut. Against traditions and visions.

Vers. 25. GOd will surely visit you. Ioseph though he had received no vision or revelation from God concerning this, yet he did verily beleeve the word and promise of God, which hee had heard of Iacob; which sheweth their errour, that as not contented with the Scriptures, seeke other helps, as the Papists by their blinde traditions, the Anabaptists by their fantasticall visions, Calvin. But wee are taught that the Scriptures are sufficient to lead us into all truth, and that they which do teach otherwise, though an Angell from heaven, are to be held as accursed, Galath. 1.8.

4. Confut. Against prayer for the dead.

Vers. 25. YE shall carry my bones hence. The Patriarkes Iacob and Ioseph desired to be buried in the Land of promise: 1. Because that was the place which the Lord did choose for his people to dwell in. 2. They did hereby testifie their faith in Gods promises, that he would bring their seed thither. 3. They desired to be buried with their fathers, as having the same hope of the resurrection. 4. They foresaw by the spirit of prophecie, that the Messiah should be borne there. 5. But this was no cause,Bellar. de purgato. lib. 1. c. 2. as Bellarmine imagineth, that they might receive benefit by the prayers and sacrifices of the dead. 1. For at this time, and 200. yeeres after Iacobs death, there was no worship of God nor publike prayer professed in Canaan, till the Israelites returned out of Egypt. 2. And if prayer were availeable for the dead, it might profit them which were buried in Egypt farre off, as well as neere hand. 3. No example can be produced out of the Canonicall Scriptures of the old Testament, that ever any prayed for the dead.

5. Confut. Against the carrying about of relikes.

Vers. 26. THey put him in a chest in Egypt. Ioseph was layed up in a coffin, and there kept: they did not rake in his ashes, and take out his bones, and carry them about to worke miracles, as they serve the bodies of Saints in the popish Church, if they be their bodies: Plinie maketh mention of Pyrrhus, that his great toe on the right foot could not be burned with his body, and that it gave helpe being touched, to those which had the swelling of the splene, whereupon it was laid up in the Temple, Plin. l. 7. This whether it were an imposture of Sathan, or one of Plinies fables, I cannot say: many like tales are current among the Romanists. But Iosias practised the contrary, who would not suffer the bones of the Prophet of Iudah to be removed, that prophesied of him by name, 2 King. 23.17.

p. 4086. Places of morall observation.

1. Mo…. To mourne moderately for the dead.

Vers. 3. THe Egyptians bewayled him 70. daies. But Ioseph onelyonly mourned for his father seven daies, vers. 10. wherein appeareth the difference betweene the mourning of the faithfull, which have hope, and of infidels, which have no hope of the resurrection: the one is moderate, the other excessive: So the Apostle teacheth, that wee should not mourne for the dead, as those that have no hope, 1 Thess. 4.13. but with sobriety and in measure.

2. Mor. Vnity of religion the bond of peace.

Vers. 17. FOrgive the trespasse of the servants of thy Fathers God: there is nothing which ought more to perswade men to unitie, than that they worship one and the same God: as S. Paul exhorteth▪ to keepe the unitie of the spirit in the bond of peace, for there is one Lord, one faith, one baptisme, Ephes. 3.4, 5. Therefore Christians doe much forget themselves, in dishonouring their holy profession with unbrotherly strife and contention.

3. Mor. Oaths must be religiously kept.

Vers. 6. GOe and burie thy father, as he made thee to sweare. Even Pharaoh an Heathen prince made conscience of an oath, and therefore condescended to Iosephs request. This example shall condemne many Christians, that are carelesse to performe their oathes, Calvin. whereas the Scripture teacheth, that a man should keepe his oath, though hee swear to his owne hinderance, Psal. 15.4.

4. Mor. A guilty conscience alwayes fearefull.

Vers. 15. IT may be that Ioseph will hate us: Iosephs brethren, now after 40. yeares, call to minde the trespasse committed against Ioseph, Mercer. such is the nature of a guilty conscience; upon every occasion it is apt to be revived and stirred: as the Lord said to Cain: If thou doest not well, sin lieth at the doore, Gen. 4.7. of such Moses saith, the sound of a leafe shaken shall chase them, Levit. 26.36. Therefore when any hath sinned, let him seeke soundly to heale the wound of his conscience, that it doe not grieve him afterward.

5. Mor. Perfect reconciliation doth good for evill.

Vers. 21. FEare not, I will nourish you, &c. Ioseph here sheweth his unfained reconciliation, in that he doth not only forgive his brethren, but also doth them good: Many now adaies thinke they are perfectly reconciled, if they doe not recompence evill, though they will not extend their hand to doe good to them, who were before their enemies. But our Saviours doctrine is otherwise, that we should doe good to those that hate us, Matth. 5. vers. 44.

6. Mor. To renounce the world, and the vanities thereof.

Vers. 22. IOseph dwelt in Egypt, he and his fathers house. The Latine readeth, with his fathers house: it is like, that Ioseph did joyne himselfe in society of religion with his fathers house, yet executing his place of government still: wherein he shewed, that he regarded not the honours and pleasures of the Court, in respect of the fellowship with Gods Church: So the Apostle saith of Moses, that he chose rather to suffer adversity with the people of God, than to enjoy the pleasures of sinne for a season, Heb. 11.25. by these examples we are taught to renounce this world, not to be entangled with the vanities thereof, but to presse forward in desire to our heavenly Canaan.

Here then is an end of this booke: which the Jewes make such account of, that they have numbred the very letters, which make 4395. But as they dwell in the letter, so we should take delight in the spirituall sense and godly edifying. Thus have I by Gods gracious assistance finished this laboursome and painfull worke: most humbly beseeching God, to make me able to goe forward in this course, if he shall see it to be to his glorie, and the good of his Church: to whom I give all hearty thanks, who hath thus far holpen and assisted me: and so I conclude with that saying in the Revelation;

Praise, honour, and glory, be unto him that sitteth upon the throne, and unto the lamb for ever,

Revel. 5.13.

FINIS.

Hexapla in Exodum, That is, A SIXFOLD COMMENTARY UPON The second Booke of MOSES called EXODVS: VVherein according to the Method propounded in Hexapla upon Genesis, these six things are observed in every Chapter: 1. The argument and method. 2. The divers readings. 3. The questions discussed. 4. Doctrines noted. 5. Controversies handled. 6. Morall common places applied.

VVherein in the divers readings these translations are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latine. 4. Pagnine. 5. Montanus. 6. Iunius. 7. Vatablus. 8. The great English Bible. 9. The Geneva edition. 10. And the Hebrew originall maketh the tenth.

And in the same there are well nie two thousand Theologicall questions handled: and above fortie Authors old and new, writing upon this booke, abridged.

Divided into two parts or Tomes: The first containing the deliverance of the Israelites, with their preservation: The other, the constitution and setling of their State by wholesome lawes.

By ANDREW WILLET, Professor of Divinitie.

The first Part or Tome.

PSAL. 77.20.

Thou didst lead thy people like sheepe by the hand of Moses and Aaron.

VERITAS ❀ FILIA ❀ TEMPORIS

LONDON, ¶ Printed by the Assignes of THOMAS MAN, PAVL MAN, and IONAH MAN. 1633.