Commentary on Genesis and Exodus, Book 2 · Chapter 48
CHAP. XLVIII.
1. The Method and Argument of the Chapter.
FIrst, in this Chapter is declared how Ioseph came to visit Iacob when he was sicke.
Secondly, Iacobs testament is set downe, first, concerning Iosephs sonnes, then his gift and legacie toward Ioseph himselfe, vers. 22. with a generall prophecie of the returne of all his children, vers. 21.
Concerning Iosephs sons: 1. The ground and occasion of Iacobs blessing of them is expressed, which is first the promise of God, vers. 4. then the right & property that Iacob had in them, vers. 5. Thirdly, because Rachel was taken away, leaving not much issue behinde her, vers. 7. and Ioseph was the eldest of her, who was his principall wife. 2. Iacobs blessing followeth: first, the preparation to the blessing: where we have set forth, 1. Iacobs kissing and embracing of Manasses and Ephraim, vers. 9, 10. 2. Iosephs reverence to his father, vers. 12. 3. The presenting of his two sonnes, and the order of disposing them, Manasses to Iacobs right hand, and Ephraim to his left, vers. 13.
Secondly, in the blessing: 1 There is the ceremonie, the laying on of Iacobs hands contrary to Iosephs expectation, the right hand upon the youngest, the left upon the eldest, vers. 14. 2. The pronouncing of the blessing: which sheweth the author or efficient cause, God who had fed him and delivered him, vers. 15, 16. and the effects, the naming of them among the tribes, and their great increase and multiplying, vers. 16. 3. The ratification of the blessing: where we have first Iosephs exception, vers. 17, 18. then Iacobs answer, containing a satisfaction to Ioseph, vers. 8, 9. a confirmation of the blessing, vers. 20.
2. The divers readings.
v. 1. It was told to Iacob. H.S.C. one told Iacob. caet.H.S.C. mut. voc.
v. 7. Concerning the divers reading of this verse see before chap. 35. vers. 16. and quest. 13. upon that Chapter.
v. 7. I buried her in the way of the horse-race. S. neare the way to Ephrata. caet.S.c. S.H.c. H.S.c.
v. 11. I am not deprived of thy face. H.S. I had not thought to have seene thy face. caet.
v. 14. He layed his left hand upon the head of Manasses, which was the elder, changing his hands. H.S. hee taught his hands, although Manasses was the elder. C. guiding or directing his hands of purpose, for Manasseh was the elder. B. G. he knew feeling with his hands, that Manasses was the elder. T. caused his hands to understand that Manasseh was the elder. P. sacal, to understand.
v. 15. God whom my fathers pleased in his sight. S. served in his sight. C. walked in his sight. cat. halach,diff. verb. to walke.
v. 16. That they may grow into a multitude. S.H. grow as fish into a multitude. cat.H.S. det. H.S.C. mut. voc.
v. 20. In thee Israel shall be blessed. H.S.C. shall blesse. caet.
v. 21. The word of God shall be your helpe. C. God shall be with you. caet.
v. 22. I give thee Sechem, the chiefe part above thy brethren. S. I have given thee one portion of land,Canterp. S. ap. f. pro. &c. B. I give thee one principall part or portion above, &c. C.G.T. Sechem, signifieth a part, portion, or elbow of ground, and it is also the proper name of a place.
Which I tooke out of the hand of the Amorites, by my prayer and deprecation. C. by my sword and my bow. caet.C. cor.
3. The explanation of doubtfull questions.
QUEST. I. Of the adopting of Manasseh and Ephraim into the degree of Iacobs sonnes.
Vers. 5. MAnasseh, and Ephraim shall be mine, as Ruben and Simeon are mine. 1. Iacob upon Gods promise, that he should increase into many people by the spirit of prophecie, adopteth Manasseh and Ephraim into the number of his sonnes, that seeing Rachel was taken away, before he had many children by her, he should by these be increased. 2. He adopteth them in the place of Ruben and Simeon, the two elder brethren, and so the birth-right is conveyed from Ruben to Iosephs sonnes, because he had defiled his fathers bed, 1 Chron. 5.1. 3. Here we have the practice of that law afterward established, Deut. 22.17. of allotting a double part to the eldest, Iun. for Ioseph had a double part, in that two tribes came of him, whereas the rest of his brethren had but each one his tribe: Manasseh and Ephraim had not each of them his double part to the rest, as some Hebrewes thinke: but they two being the fathers of the two tribes, doe make their fathers part double to the rest, Mercer.
QUEST. II. Whether Ioseph had any other sonnes beside Manasseh and Ephraim.
Vers. 6. THe linage, which thou hast gotten after them, &c. 1. This is to be understood, foreign potentially, which thou maiest get afterward: for the Scripture maketh no mention of any sonnes, beside these two, that Ioseph had at this present, Iun. Mercer. as also it might be uncertaine, whether Iosephs wife, were at this time with childe, Mercer. 2. The other sonnes should be more properly Iosephs, yet so as that they should make no tribe of themselves, but be accounted with Manasseh and Ephraim, Iun. 3. They are deceived, which thinke that Machir and Galaad of Manasseh, and others of Ephraim, were those other sonnes of Ioseph, for they are his nephewes, and Manasseh and Ephraim were their fathers, not their brethren: also some thinke, that if Ioseph had begotten any other sonnes, they should have had no inheritance in Canaan: but this is not like, seeing they came of Iacob, whose whole seed was chosen: likewise whether Ioseph had afterward any other sonnes, it is uncertaine: it is like he had not, because no mention is made of them in Scripture: neither doth it much skill, seeing they were to be annexed and incorporate into these two tribes of their brethren, Mercer.
QUEST. III. Why Iacob maketh mention of the death and buriall of Rachel.
Vers. 7. I Buried in the way to Ephrath. 1. Iacob maketh mention of the death and buriall of Rachel. 1. Not to answer a secret objection, why he buried not Rachel in the double cave with his fathers, as he himselfe desired to be buried, and thereupon tooke an oath of Ioseph: because she died suddenly in the way, and he had no time to carry her thither, being in his journey: Iacob had no need to make any such excuse to Ioseph, ex Mercer. 2. But these reasons may be yeelded, why Iacob bringeth in mention hereof. 1. To call to Iosephs remembrance, that Rachel forsooke her fathers house, and sojourned with Iacob in Canaan: that Ioseph might hereby be stirred up to be willing much more to leave Egypt which was not his country, Calvin. 2. As also that hee might have a greater desire to the place of his mothers sepulture. 3. Further, in that Iacob buryed her in the way, being so neare to the city, because he would not bury her among Idolaters: by the way he admonisheth Ioseph to detest the Idolatry of Egypt. 4. But the cheifest reasons of the mentioning of this matter are; one, that seeing Rachel died, leaving no great issue behinde her, Iacob hopeth that Gods promise for the multiplying of his seed should be fulfilled in these two, Mercer. The other, that seeing Ioseph was the eldest by his principall wife, Iacob might shew how justly the birth-right was translated from Ruben to Ioseph and his sonnes, Iun.
QUEST. IV. Why Iacob knew not Ephraim and Manasseh at the first, and why Ioseph removeth them.
Vers. 12. ANd Ioseph tooke them away from his knees. 1. Whereas Iacob before vers. 8. asked who they were, namely Manasseh and Ephraim; it was not for that, Iacob foreseeing, that wicked Ieroboam should come of Ephraim, and Iehu of Manasseh, did therefore at the first take no knowledge of them, but deferred his blessing, as some Hebrewes imagine; but the cause is shewed, vers. 10. because Iacobs eies were dim, and he could not well see. 2. Iacob caused them to be brought neere him that he might imbrace them: they were not set upon the bed, for they were some 22. or 23. yeares old, being borne in the yeares of plenty, some 4. or 5. yeares before Iacob came downe into Egypt, who had beene there now 17. yeares. 3. Ioseph tooke them not from his owne knees, but from his fathers, as the Latine text readeth, though in the originall it be from his knees, not his fathers knees: that he might place them in order, to receive their fathers blessing, Mercer. for Ioseph might perceive, either by the naming of Ephraim before Manasseh. or by Iacobs imbracing them, that he more inclined to Ephraim before Manasseh: and therefore with Iacobs leave removeth a little, and presenteth them againe according to their age, Iun.
QUEST. V. Of the translating of the birth-right from Manasseh to Ephraim what it signifieth.
Vers. 14. ISrael stretched out his right hand, and laid it upon Ephraims head. 1. Iacob feeling with his hands, which was the elder and bigger (for the words are he caused his hands to understand,) of purpose laid his right hand upon Ephraim, in signe of preheminence, Iun. for although among the Persians the left hand was the more honourable place, as Xenophon reporteth of Cyrus, that those, whom he honoured most, he placed at his left hand, because it was most subject to danger: yet the phrase and use of Scripture is otherwise: as Salomon caused his mother to sit upon his right hand, 1 King. 2. And this is agreeable to nature, to give the preheminence to the right hand, which is quicker & nimbler, and readier for any worke, Perer. 2. Iacob here transferreth the birthright from Manasseh to Ephraim, as it was before conveyed from Esau to Iacob: as the priesthood was translated from Abiathar to Zadock; the regall dignitie from Saul to David; so here there is a translation of the birthright. 3. Which as it sheweth, that God bestoweth his gifts without respect of persons: so it might prefigure the calling of the Gentiles in stead of the Iewes, who were as the eldest brother, as the parable of the prodigall childe sheweth, Luke 15.
QUEST. VI. The Angell that protected Iacob, whether hee were Christ.
Vers. 26. THe Angell. 1. Although it …ee somewhat too curious out of this place to prove the Trinitie, because God is twice mentioned, and the Angell in the third place: 2. Yet I thinke rather with Calvin and Iunius, that the Angell was Christ, than with Mercerus, that it was an Angell, to whom Iacob ascribeth his deliverance, as to Gods minister: and that for these reasons: 1. Because it is not unusuall in scripture to call Christ an Angell, Malach. 1.1. 2. The Angell which conducted the Israelites, is called Iehovah, Exod. 14.19, 24. Saint Paul saith he was Christ, 1 Cor. 10.4, 9. 3. Because Christ was the Mediatour from the beginning of reconciliation, and of all those covenants made betweene God and man, Calvin. 4. In this place this Angell is joyned in equall power of blessing with God, and therefore hee cannot be any of the created Angels, Iun. 3. Though Christ appeared in the forme and shape of an Angell, yet hee tooke not upon him the nature of Angels, but of man: as the Angels appeared in the shape of men, yet hee tooke not their nature, Calvin.
QUEST. VII. The great increase of Ephraim and Manasseh.
Vers. 20. IN thee Israel shall blesse, &c. 1. Here Israel is taken not for the proper name of Iacob, but for the name of the whole nation that came of him: which hee saw by the spirit of prophecie should be given to his posteritie. 2. In thee, is not here taken casually, as the Lord said to Abraham, in thee shall all the families of the earth be blessed: for Christ of Abraham was the cause and author of this blessing. But it is only a forme of blessing, which should be taken up in Israel: the Lord blesse thee as Ephraim and Manasseh: as the like is used, Ruth 4.11. The Lord make the wife that commeth into thy house like Rachel and Leah. 3. And indeed Ephraim and Manasseh increased abundantly in Egypt, even as the fish, as Iacob blessed them: for at the going forth of Israel out of Egypt, there were of Manasseh, 42700. of Ephraim, 32500. and al these perishing in the wildernesse, there were at their entring into Canaan, of Ephraim, 42500. of Manasseh, 32200. Muscul. so that in the space of 215. yeares there sprang out of Ioseph 75200.
QUEST. VIII. What portion of ground it was that Iacob giveth to Ioseph.
Vers. 22. I Have given unto thee one portion above thy brethren. 1. This portion was Sechem, which neither is to bee understood spiritually, that as Iacob gave Ioseph that place, where hee buried the Idols, Genes. 35.4. So Christ should possesse the Gentiles, that worshipped Idols, so Augustine. qu. 167. in Genes. 2. Neither was it the citie only of Sechem, which Iacob here giveth, as Chrysost. hom. 67▪ in Genes. For Iacobs sons kept their sheep in Sechem, Gen. 37.12. and so also possessed the grounds and fields belonging to the citie. 3. Neither did hee only give that plat of ground, which hee bought for 100. peeces of money, Gen. 33.19. as Hierom. tradition. Hebraic. For that seemed to be no great circuit bought for so little, Calvin. 4. Neither was this portion a severall lot to Ioseph, beside the portion that afterwards fell unto Ephraim and Manasseh in the division of the land: for they had it in their lot, Iosu. 24.32. Mercer. 5. Wherefore this portion given to Ioseph, was both the citie Sechem, and territorie adjoyning, whereof mention is made, Iohn 4.5. For though Sechem bee not here a proper name, as the Septuag. read, because of the word, achad, one, that is joyned with it, (for there was but one Sechem) yet in this word, which signifieth a part or portion, there is a fit allusion also to the place it selfe, which Iacob giveth, Iun.
QUEST. IX. How Iacob is said to have gotten Sechem by his sword and bow.
Vers. 22. WHich I gat out of the hand of the Amorite by my sword and bow. 1. Neither is this understood of the violent taking of the citie by the sword of Simeon and Levi, which Iacob should count his act, because his familie assisted them, and for his cause God spared them, Euseb. Chrysostome: for Iacob afterward accursed them for this cruell act; and professed that hee no waies consented to it: into their secret let not my soule come, Gen. 49.6. 2. Nor yet by the sword and bow Iacobs innocencie and justice is understood, whereby hee was delivered, Hierom. or his Praiers, as the Chalde: for we need not flie unto metaphors and figures, where the historicall and literall sense may serve. 4. It is also a coact and forced interpretarion, that Iacob got it by his sword, that is, by his money, which he had by his labour gathered, Hierom. 5. And to applie it by the figure prolepsis to the time following, when the Israelites expelled the Canaanites by force, as Iunius doth, is not so sin: for this had beene no gift at all: and beside Iacob had alreadie possession of Sechem in Canaan, and so might dispose of it. 6. Neither because it fell to the lot and share of Ephraim and Manasses, is it said to be given to Ioseph: but Ioseph had a peculiar right in it, and therefore was buried there. 7. Some by the sword and bow expound the favour and grace which Iacob found with Hemor, to buy the ground for so little money; but force and favour are two contrarie things. 8. Some thinke that Iacob used some ceremonie, by the casting of an arrow, and holding out a sword, as Ioas did in the presence of Elisha, 2 King. 9. so giving Ioseph possession of that countrie: But Iacob speaketh of the time past, which I have gotten, not any thing done then presently. 9. Some thinke that Iacob did indeed some such exploit by force, of armes against the Amorites, as Abraham did against the foure kings, Genes. 14. though it be not expressed, Cajetane, Andre. Masius. but where the scripture sufficeth, we need not devise unwritten stories. 10. Wherefore I expound this place by that, Gen. 35. vers. 5. where after that the Sichemites were destroyed, and Iacob at Gods appointment removed to Bethel, God sent a feare upon the cities round about, that they durst not encounter with Iacob and his familie: who as is most like, stood upon their guard, and armed themselves, ready to have resisted their enemies, if they had assaulted them: And by this meanes, because Iacob held the possession of Sechem, as it were, by warlike policie, the Lord causing the Canaanites to feare his force and valour, he is said to have gotten it by his sword and bow, Lyran. following R. Salomon, Mercer. This I take to be the most proper exposition.
QUEST. X. How Iacob is said to have gotten Sechem out of the hand of the Amorites.
Vers. 22. WHich I gat out of the hand of the Amorite: whereas Hemor▪ the Lord of Sichem was an Hivite, Genes. 34.2. the question is, how Iacob is said to have gotten Sechem out of the hand of the Amorite: for the satisfaction whereof▪ 1. Neither was Sechem the sonne of Hemor called an Amorite of his father, for Hemor beginneth with the Hebrew letter cheth: Amorite with, alep…. 2. Neither need we suppose, that Iacob after he had bought a peece of ground of Hemor, did afterward inlarge it by expelling the Amorites, as Masius, there being no such expressed in the story. 3. Neither yet with Pererius are we forced to say, that all the Canaanites were called Amorites. 4. But it is most like, that the Hivites and Amorites were mixed together, and that the denomination is taken from the Amorite, as the more valiant people, Mercer. this also confirmeth ou… former exposition, that Iacob, i… saying, which I gat by my sword and bow, out of the hand of the Amorite ▪ meaneth no… the surprising of the Sichemites by Simeon and Levi, for they were Hivites, not Amorites, but rather the keeping of that possession afterwards from the Amorites, which inhabited other cities adjoyning, who would have invaded Iacob, but that the feare of God came upon them, that they durst attempt nothing against Iacobs sons, whom they held to be men of valour.
4. Places of Doctrine.
1. Doct. Ministers have no power in themselves to blesse, but onelyonly in Gods name.
Vers. 16. THe Angel blessed the children: Iacob taketh not upon him to blesse in his owne name, but as a Minister onelyonly and pronouncer of the blessing, desireth God to blesse the children: Ministers then have no power actually in themselves to blesse or curse, but onelyonly as instruments and messengers, they pronounce the sentence of blessing or cursing in the name of God: so that as the Apostle saith, he that planteth is nothing, nor he that watereth, but God that giveth the increase, 1 Cor. 3.7. Calvin.
2. Doct. God bestoweth his gifts freely, without respect to our worthinesse.
Vers. 19. HIs younger brother shall be greater than he: Ephraim is preferred before his elder brother Manasseh, and therefore his tribe beareth the name of his father Ioseph. Apocalyp. 7.8. whereas Manassehs tribe is rehearsed under his owne name: so was Abel preferred before Cain; Isaack before Ismael, Iacob before Esau: this was not for any worthinesse in Ephraim, more than in Manasseh: for wicked Ieroboam, that caused Israel to sinne, came of Ephraim: but that we should know that all is of Gods grace, without any respect unto mens worke: as the Scripture saith, I will have mercy on him, to whom I will shew mercy, Rom. 9.15.
5. Places of Confutation.
1. Confut. Against the vulgar Latine translation.
Vers. 12. IOseph did reverence downe to the ground. If Ioseph did shew such great reverence to his father, bowing himselfe downe to the ground: it is not like that Iacob adored or worshipped the rod and scepter of Ioseph, thereby giving honour to his sonne, as the blinde Latine translation readeth, Hebr. 11.21. see before, Chap. 47. confut. 1.
2. Confut. Against the superstitious use of the signe of the crosse.
Vers. 14. DIrecting his hands of purpose, &c. Hence Perer. noteth, that Iacob of purpose layed his hands acrosse, to prefigure the mystery of the crosse, whereby the Gentiles, as the younger brothers, were preferred before their elder brothers the Iewes, in Genes. 48. Numer. 7.
Contra. 1. Iacob had no such intendment to prefigure the signe of the crosse, but as the present occasion was offered, because Ioseph had so placed his sonnes, he could not otherwise, but by crossing his armes, lay his right hand upon Ephraims head: so that Ephraim was not preferred to the right hand, because Iacob would lay his hands acrosse, but Iacob did lay his hands acrosse, because Ephraim was to be preferred. 2. Although the fathers did beleeve in the Messiah to come; yet we finde not that they had so particular a knowledge, as to describe the very fashion of the crosse, on which Christ suffered.
3. Confut. Against the invocation of Saints.
Vers. 16. LEt my name be named upon them: This maketh nothing for the popish invocation of Saints: Iacob meaneth not, that they should call upon his name, but should in the world be called by his name; as the like phrase is used before, vers. 6. they shall be called after the names of their brethren, as the women are said to be called by their husbands name, Isay 4.2. Neither doe we reade, that ever the Israelites made their prayers to Abraham, Isaack, and Iacob, Mercer.
6. Places of morall observation.
1. Mor. God granteth beyond our hope.
Vers. 11. I Had not thought to have seene thy face: yet loe God hath shewed me thy seed: thus God dealeth most liberally with his children, granting them many things, beyond and above their hope, Mercer. as the prophet David confesseth: thou did dost prevent him with blessings: he asked life of thee, and thou gavest him along life for ever, and ever, Psalm. 12.3, 4.
2. Mor. To submit our naturall affections to the will of God.
Vers. 19. HIs younger brother. Although Iacobs naturall affection, might be inclined, as well as Iosephs, to the elder, yet he submitteth his affection to the will of God, who had given Ephraim the Eldership: so Abraham cast out Hagar and her sonnes, because God so commanded, although otherwise it was grievous unto him, Genes. 21.12, 14. so we must learne to conforme our wills and affection to the will of God.
3. Mor. Gods promise dieth not with his servants.
Vers. 21. BEhold I die, and God shall be with you: though Iacob died, yet the promise of God died no… the death of Gods saints though it be grievous to the Church, yet it cannot hinder Gods purpose, Calvin. but as it is in the Psal. instead of thy fathers, thou shalt have children, whom thou maiest make princes, &c. Psal. 4….16. God can raise up others instead of his faithfull seruants deceased.