Commentary on Genesis and Exodus, Book 2 · Chapter 41
CHAP. XLI.
1. The Method or Argument.
IN this chapter wee have set forth, 1. The dreames of Pharaoh, both tending to one and the same end, vers. 1. to vers. 8.
2. The interpretation of the dreames. 1. The occasion of sending for Ioseph by the narration made by the Butler, of that which had happened in prison▪ Vers. 9. to Vers. 16. 2. The repetition and rehearsall of Pharaohs dreames to Ioseph, Vers. 17. to Vers. 25. 3. The interpretation it selfe, together with the counsell and advice of Ioseph, Vers. 28. to Vers. 37.
3. The exaltation and prosperitie of Ioseph: whereunto belongeth, 1. The authoritie committed unto him by Pharaoh, Vers. 38. to Vers. 42. 2. The great honour given unto him, Vers. 42, 43. 3. The changing of his name, 46. 4. His marriage and children, Vers. 50.
4. The accomplishment of the deames. 1. In the seven plentifull yeares, Vers. 49. to 54. 2. Then in the yeares of famine, beginning, 54 to the end.
2. The divers readings.
v. 2. In a medow. B.G.C.P. in fenne ground. H. in achi. S. in the reed. T. achu signifieth grasse, and reed: it is like they stood among the reed, S. ap. f. pr. T.r.because the leane kine stood by them in the brinke of the river, when sedge and reed did grow, Exod. ….3.
H. alt. H. det.v. 7. Devouring all the beautie of the former. H. and the thinne eares devoured the seven ranke and full catet. caet.
Behold, it was a dreame: all have this clause, but the Latine.
v. 11. Wee both saw a dreame, a presage of things to come. H. every one saw according to his dreame. S. wee dreamed each man according to the interpretation of his dreame.T.G.r. C.G.P. each mans dreame of a sundrie interpretation. B. each mans dreame agreeable to the interpretation. T.
H. det.v. 14. And they offered him to him, to whom hee said. H. hee came to Pharaoh, then Pharaoh said to Ioseph. caet.
S.c. T.B.r.v. 16. Without God, health shall not bee answered to Pharaoh. S. not from my wisedome, but from the face of God, shall peace be answered to Pharaoh. C. without me shall God answer prosperous things to Pharaoh. H.G. not I, but God shall give Pharaoh an answer for peace. B. it is not in my power, but God, &c. T. beside mee. P. bilgnad, beside, without.
H. alt.v. 20. Having devoured the former, they shewed no token of fulnesse. H. and when they had eaten them up, it could not be knowne, that they had eaten them up. caet.
H.S.c.v. 22. I slept againe. H.S. I saw againe in my dreame. caet.
v. 26. Are seven yeares. S. seven yeares of plentie. caet.
H. cor.v. 28. Which shall be fulfilled in this order. H. this is the thing that I have said to Pharaoh. G. this is the word that I have said to Pharaoh. That God hath shewed to Pharaoh, what he will doe. caet.
C. alt.v. 38. Who is full of Gods spirit. H. in whom the spirit of prophecie is the face of God. C. in whom the spirit of God is. caet.
v. 42. Araied him with silke garments▪ C.H.S.P. of fine linnen. G. of raines. B. vestis …, garments of fine cotten, or gossipin. T. he…. shesh, silke.
v. 40. At thy word shall all the people hee ruled. C. B. bee obedient. H. S. shall kisse thee on the mou…h.Ga. T. P. shall bee armed at thy word. G. some derive the word of shacach, to move or run up and downe: some of nashack, to kisse: some of nesheck, armour: so I take the last reading to bee best, with Mercerus; for though in those countries, to kisse was a signe of obeisance, and therefore it is said in the second Psalme, kisse the sunne lest hee bee angrie: yet to kisse the mouth was a signe of love, rather than of feare and obedience, Cantic. 1.1.
v. 43. And they cried before him, Abrech. G. P. tender father. B. this is the father of the king.T. H.r. S. det. C. that they should bow the knee before him. H.T. heb. …arac, to bow the knee: so readeth Mercer, Oleaster. the Septuag. omit this word.
v. 44. Without thee shall no man lift up his hand. S. his hand or foot. caet. his hand to take armour,C. ad. or foot to ride upon an horse. C.
45. And hee called him in the Egyptian tongue, the Saviour of the world.H.c. & ad. H. the man to whom secrets are revealed. C. Saphinath, paaneach. caet.
v. 45. Priest of Heliopolis. H.S. Priest of On. B. Prince of On. cae…. cohen, a Prince, or Priest.
v. 47. The corne Was bound in handfuls. H▪ the earth brought forth handfuls of aboundance.divers. sig. S. brought forth great store. G. great store to lay up, B. to lay up in barnes. P. the inhabitants gathered the corne into barnes. C. the earth brought forth by handfuls. T. heb. hee referreth it, not to the binding of she…ves, C.r. T.S.r.as H. or laying up in barnes, as B.C. but to the aboundance, that they had of every seed or graine an handfull: which seemeth also to bee the meaning of the Septuagint.
v. 54. In all the world the famine prevailed, and the famine was in all Egypt. H. in all lands the famine prevailed, but in all the land of Egypt was food. caet.H. cor.
v. 57. That they might qualifie the evill of their want. H. because the famine was sore in all lands. caeter.H. cor.
3. The Theologicall Explanation of doubtfull questions.
QUEST. I. How long Ioseph was in prison, and where wee must begin the computation of these two yeares.
Vers. 1. AFter two yeares Pharaoh dreamed, &c. 1. I neither thinke with Ios…phus and Mercerus that these two yeares must bee accounted from the beginning of Iosephs imprisonment, and that he was but two yeares in the whole in prison: for the beginning of this chapter best agreeth with the end of the former, where mention is made of the Butlers restitution to his place: so then two yeares after that Pharaoh dreamed, Iun. 2. Yet doe I not thinke, that these officers were an whole yeare in prison, as some conjecture, and that Ioseph and they were imprisoned much about one time: for the keeper of the prison, would not at the first give Ioseph charge of such prisoners, till hee had experience of his fidelitie: I rather thinke, that Ioseph was in prison some time before, and that hee was there a whole yeare before the chiefe Butlers deliverance, and two yeare more after, three in all.
QUEST. II. Why Pharaoh dreamed, and where.
Vers. 1. PHaraoh dreamed, &c. 1. The Hebrewes note, that it is not here added, Pharaoh King of Egypt, till afterward, when Ioseph was advanced, by whose prudence and wisdome hee so governed, that then hee was worthie the name of a King, and not before: but this is somewhat curious. 2. This dreame is shewed to Pharaoh, because it belongeth to the office and dutie of a king to provide for his people. 3. This river was not a streame issuing out of Nilus, as Iun. But Nilus it selfe, which is usually called by the name of the river, Exod. 2.3. and because Nilus doth water the plaine of Egypt, where they have no raine, and so maketh it fruitfull, it serveth fitly to decipher the seven yeares of plentie, Mercer.
QUEST. III. The difference betweene the dreames of Pharaoh and Nebuchadnezzar.
Vers. 8. PHaraoh told them his dreames, but none could interpret, &c. 1. Nebuchadnexzars dreame which hee dreamed, Dan. 2. was unlike to this of Pharaoh: for hee had forgotten his dreame, not as some thinke, because hee slept with full stomacke, but God so disposing: but Pharaoh very well remembreth his dreame: there Nebuchadnezzar commanded to slay the wise men, but Pharaoh of a more gentle nature spareth them. 2. Neither did any of them attempt to give an interpretation of Pharaohs dreame, as that hee should beget seven daughters, and burie seven sonnes: or that he should subdue seven Kingdomes, and seven other should rebell: as some of the Hebrews conjecture:The soothsaiers blinded. but they were all mute, and could say nothing: God had blinded them: for otherwise it had beene an easie matter, by the full eares to understand plentie, Mercer. 3. It seemeth that Pharaoh was no proper name, but common to the Kings, as Caesar is to the Emperours: for the Butler useth it in the third person,Pharaoh a common name to the Kings of Egypt. vers. 10. as if wee should s…y, the Kings majestie, Iun. and it had beene an uncivill thing to call the King by his proper name, Mercer.
QUEST. IIII. Whether Pharaoh in his dreame had an interpretation of it.
Vers. 15. I Have heard say of thee, that when thou hearest a dreame, &c. 1. Iosephus further addeth, that Pharaoh did gently intreat Ioseph, tooke him by the hand, and bade him not to be afraid, but truely declare unto him his dreame, whatsoever it signified, good or evill. 2. This is likely and probable▪ but that other conceit of Iosephus hath no probabilitie, that Pharaoh together with his dreame had the interpretation thereof shewed him in his sleepe: for it is like, that Pharaoh then would have spoken of it to Ioseph. 3. Pharaoh seemeth to have none other opinion of Ioseph, but as of a cunning soothsaier and conjecturer of dreames: and such was the opinion received of Ioseph afterward, as Trogus Pompejus, whom Iustine alleageth, writeh of him, that he did learne in Egypt art-magike, and other points of their learning: therefore Ioseph of purpose maketh mention of God,Ioseph knew not Pharaohs dreame aforehand, as Pererius. who without any art or skill in Ioseph, should by his mouth give the interpretation of the dreame. 4. And whereas he saith, God shall answer for the wealth of Pharaoh, Ioseph thus saith, not as knowing the dreame alreadie by revelation from God, as Pererius thinketh: but he ignorant as yet of the dreame doth not prophesie, but wish prosperitie to Pharaoh, and so insinuateth himselfe by this dutifull comprecation, Mercer. Iun. Muscul.
QUEST. V. Of the thrice repeating of these dreames, and the reason thereof.
Vers. 20. ANd when they had eaten them up, &c. 1. This is reported some what diversly by Pharaoh than it was before expressed: not to this end, as some Hebrewes imagine, that Pharaoh would trie by these meanes Iosephs cunning, whether hee could rehearse the dreame aright: But whereas these dreames are thrice repeated, by Moses, Pharaoh, Ioseph, the same words are not every where kept, but the sense: as we see the like, Gen. 24. where Abrahams servant some what diversly in words reporteth the historie of Rebeckahs comming forth and behaviour towards him. 2. But some Hebrewes are yet more absurd, that whereas these dreames, of seven kine, and seven eares, betokening 14. yeares, seven of plenty, and seven of famine, are thrice repeated in this chapter, they make thrice 14. yeares: whereas these dreames though often rehearsed, are but one prophecie and tend to the same end, Mercer.
QUEST. VI. Why Pharaohs dreames were doubled.
Vers. 25. PHaraohs dreames are one. 1. They are one in signification, but divers in respect of the vision, Iun. 2. The Hebrewes thinke, that Ioseph by this speech would excuse the Egyptjan soothsayers, why they could not expound the dreames, because it was hard to find out the interpretation, seeing these dreames being divers did portend but one thing: and beside, they take these to be naturall dreames, whereas Ioseph sheweth they were of God. But Ioseph doth not insinuate himselfe into the love and affection of these Magicians, whom hee knew to be professors of Idolatrie and superstition, but doth faithfully discharge this dutie committed unto him. 3. Now although the dreames had one meaning, yet they were doubled, not for any such cause as Lyranus & Tostatus imagine, to shew the two causes of fertilitie, good seed signified by the eares, and good tillage by the oxen: but Ioseph himselfe rendreth two reasons thereof, vers. 33. the certaintie of this thing, and the speedie accomplishment thereof.
QUEST. VII. Ioseph, not Pharaoh, the Prophet.
Vers. 25. GOd hath shewed Pharaoh what he is about to doe. 1. Though these visions were shewed to Pharaoh, yet because he understood them not, Ioseph is rather to be counted a prophet, that interpreted them, than Pharaoh that understood them not: for it is one thing to have a representation of things objected to the phantasie, another to have the mind lightned to understand them. 2. And whereas God is said to doe this, it was not an ordinarie plentie, or famine, procured by naturall meanes, but extraordinarie sent of God:This plentie and famine not procured by naturall causes. although I denie not, but that there might be a concurrence of some naturall meanes: for Nilus overflowing, if it be moderate, causeth plentie in Egypt; if it be s…nt, bringeth sterilitie and barrennesse. Plinie sheweth, that the full increasing of Nilus is sixteene cubits high: in duodecem cubitis famem sentit, &c. if it overflow under 12. cubits, famine followeth, and in 13. cubits there is scarcitie: 14. cubita hilaritatem afferunt, 15. securitatem, 16. delicias. 14. cubits in the overflowing bring chearefulnesse, The increasing of Nilus in the yeares of plentie, how many cubits.15. securitie, 16. plentie: he further sheweth, that the greatest increase was of 18. cubits under Claudius, the smallest of five cubits in the Pharsalean warre: lib. 5. c. 9. It might be that Nilus in the seven plentifull yeares overflowed 16. cubits or above, and so made the ground fruitfull; and in the seven deare yeares exceeded not 12. cubits, or was much under, and so caused drinesse and barrennesse: ex Perer.
QUEST. VIII. Iosephs wisdome in counselling to have a chiefe officer appointed for corne.
Vers. 33. LEt Pharaoh provide for a man of understanding, &c. 1. Ioseph doth not onelyonly foretell the calamitie to come, but provideth a remedie for it; so could not the vaine Astrologers, and Apolloes oracles, if sometime they ghessed at things to come, they could not tell how to helpe it, Mercer. 2. Ioseph doth not give this counsell ambitiously, as seeking his owne honour, as the Hebrewes thinke, for as yet he was ignorant of his advancement: but God directed him by his spirit, to give this advice, that it might be a way to his exaltation. 3. This office here invented by Ioseph, to have a care to provide food for the people, grew afterwards to be very honourable: and from the Egyptians, it is like the Romans tooke this invention: the first officer among them, who was called praefectus annonae, the chiefe steward for provision, was L. Minutius, what time there was such a famine in Rome, that many people cast themselves with their heads covered into Tyberis: Pompey the great, after many honourable triumphs was chosen to this office; who having made great provision in Affrica, being ready to take ship, staid not, though a great tempest arose, thus saying, navigandi necessitas est, vivendi non est necessitas: There is great necessitie to saile, (for the Citie was at that time in great want) but there is no necessitie to live: ex Perer.
QUEST. IX. Why Ioseph advised to have the fift part taken.
Vers. 34. TAke up the fift part of the land, &c. 1. Hee meaneth the fift part of the fruits of the land, which was done at the Kings charge: for it is not like that he tooke away the fift part from the owners, though afterward it was made a law, but it was bought with the Kings money, Mercer. Iun. 2. Ra…i following Oukelos, readeth, let them defend the land of Egypt against the famine, by setting the people a worke to gather the corne: because the word is so taken, Exod. 13.18. where it is said the Israelites came up armed, girt under the fift rib: but this reading is improper; and that the fift part is understood, appeareth by the law of the fift part reserved to Pharaoh, Gen. 47.24. 3. The fift part was thought sufficient, for it is like beside that other rich men, following the Kings president, laid up some what in store also, and in the yeare of famine somewhat might grow, though not much, and they made greater spare in the time of scarcitie, Perer. Mercer. 4. Iosephs prudence appeareth,How the corn was preserved. in preserving the corne so long for seven yeares: which was not done by using sand and quicksilver, as Ramban supposeth: but as Philo well conjectureth, by laying up the corne in the straw: for by this meanes it would keepe long sweet, and the poore might be imployed in threshing of it out, as also they had straw for their cattell, Perer. ex Philon.
QUEST. X. Of the ring, fine linnen. and other ensignes of Iosephs honour.
Vers. 42. PHaraoh tooke off his ring, &c. 1. Plinie is here in an errour, that the use of rings came not up before the Trojane warre, whereas Ioseph was honoured of Pharaoh with a ring, who was six hundred yeare before the ruine of Troy. Likewise the same author saith, that the Egyptians used no rings to seale with, lib. 33. c. 1. Whereas it is most like, that Pharaoh gave this ring to Ioseph for that use: as Assuerus gave Haman his ring to seale letters in the Kings name, Esther 3.9. 2. It is like that Ioseph went apart, till Pharaoh had consulted with his Nobles, who all by their silence gave consent, that Ioseph was the fittest man. 3. These then were the ensignes of Iosephs honour: the King giveth him a ring, then he is araied with fine linen, or white silke, whereof there was great store in Egypt, which was made of certaine cotten or bombasine that came of the Gosipon tree, called Xilinon, Iun. Perer. The third signe of honour was a golden chaine, which was in great request afterward among the Romans: the fourth was Iosephs riding in the second chariot, appointed for him, that was the Viceroy next in authoritie to the King. Assuerus caused Mordechai in token of honour & of the Kings favour, to ride upon his horse, Esther 6. And in the same place Mordechai is adorned with the like ornaments, as with royall apparell, and a princely diadem, and proclamation to be made before him, as was here before Ioseph. So King Balthazar promiseth the like reward to him that could interpret the writing, that he should be clothed with purple, and should have a chaine of gold about his necke, and be the third ruler in the kingdome, Dan. 5.7.
QUEST. X. The great authoritie committed to Ioseph.
Vers. 44. I Am Pharaoh, &c. 1. This is not an oath, as some think, that Pharaoh sweareth by his honour: but he onelyonly reserveth unto himselfe the Kingly name and majestie, as before, vers. 40. onelyonly in this throne will I be above thee. 2. In that he saith, none shall lift up his hand without thee, it is to be understood, not of private, but of the publike affaires of the kingdome, Mercer. 3. The Hebrewes here note, that as Ioseph before humbled himselfe and said, without me shall God make answer to Pharaoh, so now he is exalted: and Pharaoh saith, without thee shall no man lift up his hand, &c.
QUEST. XI. Of the change of Iosephs name, and the signification of it.
Vers. 45. PHaraoh called Iosephs name, Zaphnath-paaneah, &c. 1. These are neither Hebrew words, as Ramban thinketh: for although the first may be derived from tsaphan, which signifieth to hide, yet the originall of the other in the Hebrew tongue cannot be found, Mercer. Hierome thinketh it signifieth, Saviour of the world, in the Egyptian tongue, whom Eugubinus followeth: but it is most like that it signifieth the revealer of secrets, as Iosephus Oukelos, the Septuag. Some thinke he was a Prince rather, as the Chalde translateth, than Priest of On: because the priests of all other were most superstitious, Iun. This On was not the Citie (No) mentioned Ezech. 30.16. which is Alexandria, but rather Heliopolis, as Hierome: the chiefe Citie of the regiment of Heliopolis, Ptolemie calleth Onium.Of the citie On. 4. Asenath cannot be the daughter of Dina Iacobs daughter, as the Hebrewes dreame, being an Egyptian woman: Ioseph marieth the daughter of an Idolater, because he could not take a wife of his fathers kindred, being in a strange countrey: so also did Iacob marrie Labans daughter that was an Idolater,Why Ioseph marieth the daughter of an Idolater. and Moses a Madianitish woman, whom afterward they converted to the true worship of God, as Ioseph did his wife: and this might well be a type and figure of the calling of the Idolatrous Gentiles, Mercer.
QUEST. XII. Potiphars, Whether two of that name.
THe daughter of Potipherah. 1. We refuse here the opinion of Hierome, that thinketh this Potiphar to have beene the same whom Ioseph before served: and we hold that to be one of the fables of the Hebrewes, that this Potiphar, Iosephs master, having a purpose to use Ioseph to incontinencie, was stricken of God with drinesse and withering in his secret parts, and afterward became a Priest. 2. I rather preferre Augustines judgement, who upon these reasons rather thinketh, that this was a divers Potiphar from the other: 1. Because it had beene much for Iosephs honour, that his master, whose servant he was, did now bestow upon him his daughter, and therefore Moses would not have concealed it. 2. The other Potiphar is the Captaine of Pharaohs souldiers, this Priest of On, two offices much unlike. 3. This On or Heliopolis, was about twentie miles distant from Memphis the Kings Citie, but the other Potiphar was a continuall officer in Pharaohs house: thus Augustine qu. 136. in Gen. 3. Chrysostome thinketh, that they were two divers men, but of one name, hom. 63. in Gen. But it is evident, that their names also differ: for the first is called Potiphar, the second with the letter ain, in the end Potipherang; besides, it is not like that Ioseph would marrie the daughter of that adulteresse and wanton woman, whose evill manners hee had experience of, Mercer. Muscul.
QUEST. XIII. To what end mention was made of Iosephs are.
Vers. 46. IOseph was thirty yeares old, &c. Mention is made of the age of Ioseph for divers reasons. 1. By this it may be gathered how long Ioseph was a servant in Egypt, from 17. to 30. yeares, the space of 13. yeares, whereof 3. he spent in prison, the rest in service, Mercer. 2. But Ioseph for his thirteene yeares service, was recompenced with 80. yeares of libertie, prosperitie and honour, for he lived till he was 110. yeares old: which may also be a figure of the everlasting reward of the Saints, which they shal receive for their short and momentarie afflictions here. Perer. 3. This observing of Iosephs age helpeth towards the Chronologie of Iacob and Iosephs age; for hence it is gathered, that Ioseph nine yeares after, when the seven plentifull yeares were past, and two of famine, was thirty nine yeares old, and Iacob at that time,Iacob and Iosephs yeares compared together. an hundred and thirty yeares old: then it will follow that Ioseph was begotten in the 91. yeare of Iacobs age, foureteene yeares after his comming into Mesopotamia: for Ioseph was borne in the end of the second seventh yeare of Iacobs service: so that Iacob was 77. yeares old when hee went first into Mesopotamia▪ Perer. 4. Iosephs age is expressed, that it might appeare what wonderfull graces hee had received of God at those yeares: of chastitie, of patience, of pietie, of wisdome, of knowledge, of secrets, of policie, and government. It is said that Iulius Caesar, beholding the picture of Alexander in Hercules temple at Gades, lamented that hee had done no worthy exploit at those yeares, wherein Alexander had conquered the whole world. But Ioseph here at the same age of thirty, had shewed more true wisdome and vertue, than either of them both, Perer. 5. Likewise by this president of Ioseph, made a governour at thirty,At 30. yeares a man fit for publike imployment. wee see that at this age a man is fit for publike imployment: David at that age began to reigne, Ezechiel then prophesied, Ezech. 1.1. Christ began to preach, and Iohn Baptist, Mercer. 6. Lastly, Iosephs age is expressed, to shew how mightily the Lord wrought with him, that the grave counsellers and Elders of Egypt were content to give place to his youth, and be advised and ruled by him, Calvin.
QUEST. XIIII. What food Ioseph laid up, where and how.
Vers. 48. LAid up food in the Cities. 1. It is not like that Ioseph gathered of all other fruits and provision, as Ramban thinketh, but onelyonly of corne: for other food could not have beene so well kept: and the next verse sheweth that food (ochell,) was gathered, namely, (bar,) wheat, Mercer. 2. Iosephs wisdome appeareth, that provideth barnes for every Citie, that they should not need to travaile farre for food, but have it provided at home. 3. Where it is said till he left numbring: it is like that Ioseph observed order, in laying up of the corne, and kept a talie of it: he numbred it, not of curiositie as David numbred the multitudes of his people, but in a provident forecast, to see what quantitie would suffice for every place, Muscul.
QUEST. XV. Whether indeed Ioseph had forgotten his fathers houses, as it seemeth by the name of Manasses formed of the word Nashah, to forget.
Vers. 51. GOd hath made me forget all my labour and my fathers house: 1. I doe not thinke with Calvin, that this is to be imputed to Ioseph as a fault, that would commit to oblivion his fathers house being entangled with this great honour and prosperitie: for how could hee forget his father, or fathers house, unlesse he should together abandon his faith and religion, and forget Gods covenant made to his father and his seed? 2. Neither doth it helpe the matter to say with some, that he did not forget his father, but his brethren, who are understood by his fathers house. 3. Nor yet is this spoken by way of comparison, that in respect of this great honour, his fathers house, his kindred, and education was nothing: as Mercer. 4. But the words doe expound themselves: he speaketh of the labour, and affliction, and great indignitie which he received at his brethrens hand, in his fathers house, the remembrance and griefe whereof, his great preferment and honour in Egypt allayed and mitigated, Iun. 5 But whereas it will be demanded,How it was wrought that Iacob had notice all this while of Iosephs being in Egypt. if Ioseph had not forgotten his father, how came it to passe, that he remembred him not all this while, nor sent unto him, seeing Memphis the kings Citie, was not above 40. mile distant from Hebron, where Iacob dwelt: It may be answered, that whether by reason of Iosephs long affliction before, in which time he might thinke his father to be dead, or in respect of his most busie and troublesome imployment in the 7. yeares of plentie, or because he would yet conceale his kinred, he might forbeare to enquire after them, it was the speciall worke of Gods providence so disposing, that his brethren should first seeke unto him, and bow before him, that his dreames might take effect, Mercer.
Augustine further thinketh, that God so disposed, that Ioseph all this while sent not to Iacob being not above 300. mile from him, that Iacob by this meanes might be exercised with sorrow: Voluit Deus isto mode parva peccata Iacob in hoc seculo igne tribulationis consumere: God would by this meanes with the fire of tribulation purge Iacobs sinnes in this world: ser. 82. de tempor. But Augustine is deceived in the distance of Mephis from Hebron, which was rather 50. than 300. miles: for the Patriarkes could not carrie their corne so farre upon their beasts.
Thom. Anglicus and Pererius thinke that Ioseph had a revelation, how his brethren should come downe to Egypt to buy corn: But if this were so, it is not like, that Moses would have omitted it.
Theodoret thinketh that God so disposed, that Iacob knew not of Iosephs being in Egypt, lest he might have redeemed him from thence, and so the occasion of the Israelites going downe into Egypt should have beene prevented: this opinion and the first I preferre before the rest.
QUEST. XVI. When Egypt began to be affamished, and what other countries beside.
Vers. 55. AT the length all the land of Egypt was affamished, &c. 1. For the first two yeares of famine, the dearth was not felt in Egypt, because private men might have laied up in store at home for themselves: therefore the Latine text is here very corrupt, that in the former verse, where the true reading is, in all the land of Egypt was bread, readeth, in all the land of Egypt was famine. 2. Where the famine is said to be in all lands, we must not understand all the countries in the world, but these countries next adjoyning which came thither for corne, vers. 57. and so the Hebrewes especially apply it to be spoken of the countries, Phenice, Palestina, Arabia, which doe border upon Egypt. 3. Some Hebrewes affirme, that Ioseph before he would sell the Egyptians corne, moved to have them circumcised, and that there was much altercation about it: It is like that he circumcised his owne two sonnes, and instructed the Egyptians in the true worship of God; but that he urged them generally to circumcision, being not of the seed of Abraham, to whom that ceremonie appertained, is not like, Mercer. 4. Ioseph is said, v. 56. to breake to the Egyptians, that is, to sell them food: for so the word shabar signifieth:The phrase to b…eake bread whence taken▪ either because it breaketh famine, or because it is broken and ground to make bread of: or rather because they made their bread in thin cakes, and so used to breake, not to cut it, Mercer.
4 Places of Doctrine.
1. Doct. God only the disposer and foreteller of things to come.
Vers. 25. GOd hath shewed Pharaoh, what he is about to doe. God therefore is not an idle beholde: or foreteller of things to come, but a doer and disposer of them: which overthroweth the opinion of the heathen, that ascribe the actions of men, some to fatall necessity, as the Stoikes, some to fortune or chance, as the Epicures: but the Scripture telleth us, that whatsoever pleaseth God, be doth in heaven and earth, Psal. 135.6. Further, we see that onelyonly God, that worketh in the world, can foretell the things that are done in the world, as the Prophet joyneth them both together: Shew the things that are to come hereafter, &c. doe good or evill, &c. 41.21. therefore neither spirits nor any other creatures, that are not able to dispose things done in the world, have the foresight or knowledge of things to come.
2. Doct. Repetitions of the same thing in Scripture not vaine.
Vers. 32. THe dreame was doubled, because the thing is established with God, &c. Hence then it is evident, that repetitions in the Scripture, are not vaine tautologies and superfluous batt…logies, but that they are set downe for more certaintie; for which cause this dreame was doubled to Pharaoh, Mercer. like as Saint Paul saith, Philip. 3.1. It grieveth me not to write the same things unto you, and for you it is a sure thing.
3. Doct. The holy Ghost proved to be God.
Vers. 38. CAn we finde such a man as this, in whom the spirit of God is? Augustine noteth this to be the third place in Genesis, where mention is made of the spirit of God: the first is, Gen. 1, 2. The spirit of God moved upon the waters: the second, Genes. 6.3. My spirit shall not alwaies strive with man, the third in this place, quaest. 134. in Gen.
4. Doct. The mutability and change of time.
Vers. 54. THen began the seven yeares of famine to come, &c. After the yeares of plenty follow the yeares of famine: so after peace commeth warre, after health sicknesse; nothing is permanent or of long continuance here, Muscul. as the wise man saith, There is a time for every purpose under heaven, &c. a time to weepe, a time to laugh, a time to mourne, a time to dance, Eccles. 3.14.
5. Doct. Of the lawfulnesse of rich apparell and other ornaments in men of honourable place and calling.
Vers. 42. PHaraoh tooke off his ring. Ioseph commeth forth adorned with these complements of honour, a ring, gold chaine, fine linnen, riding in the second charriot. So that such ornaments are not to be condemned in men of honourable place and condition, if these two rules be observed: that neither such things be ambitiously sought and desired: as here this great honour was offered to Ioseph by Pharaoh, of him not begged: and that they be not used to ostentation and vaine glory. And for the lawfulnesse of rich apparell, and ornaments of gold in men of high place, to shew their authority, and the more to keepe the people in feare and obedience, the testimonie of our Saviour may suffice, Mat. 62.9. Salomon in all his glory was not arayed like one of these.
5. Places of Confutation.
1. Confut. Against superstitious shaving
Vers. 14. ANd he shaved him, &c. Ioseph was shaved, not only to cleanse himselfe from the filthinesse and smell of the prison, but because it was not the fashion of that country to com… before the king, with long and disordered haire, Mercer. This was a civill use of shaving: they placed no religion in it, as the Popelings of Rome doe.
2. Confut. The vulgar Latine not wholly Hieromes translation.
Vers. 43. THey cryed before him, Abrech. This Hierome taketh to signifie a tender or young father of Abh, father, and rech, tender, delicate, tradition in Gen. yet the Latine translation under Hieromes name, readeth otherwise: They cried before him, that all should bow their knees: whence it is evident, that the vulgar Latin was not wholly of Hieromes doing: beside it is very corrupt in divers places, as vers. 54. for in all the land of Egypt was bread, the Latine hath in all the land of Egypt was famine.The Latin: corrupt.
3. Confut. Against the popish prohibition of the marriage of Ministers.
Vers. 50. HE gave him to wife Asenah, daughter of Potipherah, prince or priest of On. The word cohen signifieth both a priest and a prince: the Chalde readeth, prince, others the priest. H.S. But because the priests were in great authority in Egypt, and as from the Philosophers they chose Priests, so out of the priests they made princes, Mercer. I thinke he was both priest and prince, that is, the chiefe and principall priest. This sheweth that among the Egyptians, their priests were married and had children: so also was it lawfull in the old testament for the priests, and in the new for the Apostles to be married: and never forbidden in the Church of God, till Antichrist began to set in his foot, and his adherents, to teach the doctrine of devils, &c. forbidding to marry, and commanding to abstaine from meats, as the Apostle saith, 1 Tim. 4.1, 3.
4. Confut. Against the superstitious restraine of marriage among Hebrews and Romanists.
Vers. 50. NOw unto Ioseph were borne two sonnes, before the yeares of famine came. The Hebrews note from hence, that all the time of famine Ioseph abstained from the company of his wife, because his children were borne before the famine came: and that it is unlawfull for the man and wife to come together in the time of famine, or any other common calamitie: as they would gather out of Ioel 2.16. Let the Bride-groome goe forth of his chamber, and the Bride out of her bride-chamber, &c. Contra. 1. It followeth not because Ioseph had no children borne in the time of the famine, that therefore he came not to his wife all that time: as though it is to be imagined, that the Patriarkes, when they had no children borne, abstained from their wives. 2. True it is, that the man and wife, according to the counsell of the Apostle, should sometime sequester themselves for fasting and prayer: but it must bee onelyonly for a time and with consent, lest Satan tempt them for their incontinency, 1 Cor. 7.5. they must not then defraud one another for many moneths, or many yeares. Not much unlike to this Jewish conceit, is the Popish restraint of marriage in the time of Lent, for the holinesse of the time, as they imagine, as though marriage were a pollution, either of time, place, or person.
6. Places of exhortation and morall use.
1. Morall. To cleanse our selves when we come before God.
Vers. 14. HE changed his raiment, and came to Pharaoh. As Ioseph changed his outward raiment, and put off his filthy clothes when he came into the Kings presence; so ought wee to cleanse our hearts and sanctifie our soules when we appeare before the Lord, Muscul. as the Preachet saith, Take heed to thy foot when thou entrest into the house of God, Eccles. 4.17.
2. Morall. Not to glory in our gifts, but to referre all to the praise of God.
Vers. 16. WIthout me God shall answer. Ioseph doth extenuate his owne gifts, detracteth from himselfe, and giveth the glory to God: so wee should not rejoyce in any thing that is in us, but acknowledge every good gift to be from God; for (as the Apostle saith) Neither he that planteth, nor he that watereth is any thing, but God that giveth increase, 1 Cor. 3.7.
3. Morall. Gods speciall care in providing for his Church.
Vers. 16. GOd shall answer for the wealth of Pharaoh. Though God had great mercy upon Pharaoh and all Egypt, in forewarning them of the great famine to come, that they might aforehand make provision for it: yet Gods speciall care and providence watched over his Church in Iacobs house, that they might be preserved, as Ioseph himselfe acknowledgeth, God sent me before you to preserve your posterity in this land, Gen. 45.7.
4. Morall. Wisdome not to be despised though cloathed in rags.
Vers. 15. I Have heard say of thee thou canst interpret, &c. Though the Butler before making mention of Ioseph, for feare rather than of love, lest by others it might have beene made knowne to Pharaoh, how Ioseph had expounded his dreame in prison, did in tearmes disgrace him, saying he was a young man, a childe in a manner, an Hebrew, who were an abomination to the Egyptians, and a servant or bondslave, vers. 12. yet Pharaoh disdaineth not to take counsell of him: we should not then despise wisedome though cloathed with rags, not contemne the graces of Gods spirit in poore and base men to the world, Mercer. Muscul. Thus saith the Prophet, There was found a poore and wise man, and he delivered the City by his wisdome, Eccles. 9.15.
5. Morall. Famine is unsatiable.
Vers. 10. THe leane kine did eat up the seven fat kine, &c. and it could not be knowne that they had eaten them. When God sendeth the judgement of famine, there is not onelyonly an outward want, but there is also a greedy appetite within, that cannot be satisfied, and that which is eaten is not seene in the body: as these seven leane kine were never the fuller nor fatter, though they had swallowed up the seven fat and well liking kine: so the Prophet saith, He shall snatch at the right hand and be hungry, and eat at the left hand and not be satisfied, Isay 9.20. This judgement God sendeth upon men for abusing of plentie: and he which eateth and drinketh of wantonnesse more than sufficeth, is justly punished with a greedie and doggish appetite, that never can have enough.
6. Morall. Men of gifts must be called to publike office.
Vers. 38. CAn we finde such a man as this, in whom is the spirit of God? Pharaoh thinketh Ioseph a fit man for government, because he was indued with the graces of the Spirit: So none should bee called to place of rule and oversight in Church or Common-wealth, but such as are thereunto fitted and furnished with convenient and sufficient gifts: as Numb. 11.17. those Elders which were chosen to beare part of the burden with Moses, received also part of his spirit.
7. Morall. The Kings office to provide for the want of his people.
Vers. 55. THe people cried to Pharaoh, and he said, goe to Ioseph. Although the people knew that the King had deputed Ioseph the chiefe officer for corne, yet they make their complaint to the King. It then belongeth to the King to provide for the necessities of the people, and to see that his officers doe their duty: so the woman in time of famine cried to the King, Helpe my Lord, O King, 1 King. 6.27.