Commentary on Genesis and Exodus, Book 2 · Chapter 43
CHAP. XLIII.
1. The Method or Argument.
FIrst in this Chapter is declared the manner of Iacobs condiscending to send Benjamin into Egypt with his brethren: where we have, 1. Iudahs absolute deniall to goe without him, vers. 3, 4, 5. 2. Iacobs expostulating with his sonnes for confessing they had another brother, and their answer, vers. 6, 7. 3. Iudahs undertaking for Benjamin, vers. 8, 9, 10. 4. Iacobs condescending, with his advice to take a present with them, and double mony, and his blessing of them, vers. 11. to 15.
Secondly, this Chapter sheweth how they were entertained at Iosephs hand, 1. The preparation to their entertainment is set downe: to the which belongeth, 1. Their inviting to dinner, vers. 16, 17. 2. Their conference with Iosephs Steward concerning their money, and his satisfying of them, vers. 18. to 23. 3. The delivering of Simeon, vers. 23. 4. They addresse themselves, and their present, vers. 24.25.
2. The entertainment it selfe is declared in Iosephs friendly communication with them, vers. 27. to 30. his tender affection, vers. 30. bountifull feast, with the manner of it, vers. 32. to the end.
2. The divers readings.
v. 2. The man did charge us with an oath. H.G. did testifie unto us with a witnesse or testimonie.T.B. r▪ S. did solemnly protest unto us. C.B.T.P. gunah, to protest, to witnesse. heb.
v. 5. The man, as we have often said, did denounce unto us, saying. H. the man said unto us. caet.H. ad.
v. 7. We answered him, consequenter, accordingly. H. we shewed him according to his question. S. according to the tenour of these words. S. according to the order of his words. C. the meaning of his words. T. according to these words. G. according to the mouth or face of these words. heb.
v. 8. We and our little ones. H. we and you, and our substance. S. we and you, and our family. B.C. we and you,H. det. S. cor. H.S.c. T.r. and our little ones. T.G. heb. taph, a little one.
v. 9. I will receive the childe. H.S. I will be surety, or undertake for him. caet.
v. 11. Turpentine and almonds. H.C. turpentine and nuts. S. nuts and almonds. B.G. pineapples and almonds. P. nuts of the turpentine tree and almonds. T. boten, the turpentine tree with the fruit. heb.
v. 14. That he deliver your brother that is in bonds. H. Your other brother. caet.H. a…. Tr. I shall be as one robbed of my children. H.B.I. as I have beene robbed of my children, shall be robbed. C.G. I, as I have beene robbed of my children, am robbed of my children. S.I. if I be robbed of my children, I am robbed. T. that is, he securely committeth the successe to God, being prepared to beare whatsoever hapneth: the like phrase is used, Esther. 4.16.
v. 16. Benjamin his brother by the mothers side. S. Benjamin. caet. without any addition.
v. 18. They being terrified there. H. the men seeing they were brought into Iosephs house, were afraid. caet.S. ad. H. det.
v. 18. That he may cast some cavill upon us, and violently bring us into servitude. H. that he may cavill with us, and lay to our charge. S. that he may be Lord over us▪ and seeke occasion against us. C. that he may seeke occasion against us, and violently lay hands on us. B. that he may picke a quarrell against us, and lay somewhat to our charge. G. that he may beare us downe, and runne upon us. T. that he may roll himselfe upon us, and cast himselfe upon us. heb.
v. 25. They heard that he must dine there. S. that they should eat bread there. caet.S. mut. pers.
v. 30. His bowels were moved. H. enflamed. caet. camar, to wax hot.
v. 31. They count such a feast prophane. H. because the cattell which the Egyptians worship, the Hebrewes eat. C. for that is an abomination to the Egyptians. caet.H.c. inter.
v. 35. And were drunken with him. B. drunke plentifully with him. T. shacar, to be drunken, or drinke freely. heb.T.r.
3. The explanation of doubtfull questions.
QUEST. I. Whether all Iacobs family lived of the provision out of Egypt.
Vers. 2. TVrne againe and buy us a little food, &c. 1. Iacob stayeth not till all the bread was eaten up, for whereof should they then have lived till they went and came, but the provision was very neare spent, Mercer. 2. Neither is it to be thought that Iacobs whole family, which had some 200. or 300. persons (for there were 70. males which came out of Iacobs loynes, beside their wives, nieces, and servants) lived together of the wheat brought out of Egypt, but that in such great necessity there was a supply made with herbs, roots, acornes, and such like, Calvin. 3. Iacob speaketh of buying a little food, not as though he thought the famine to be at an end, but because in time of famine great parsimony is used, and a little made to goe a great way, Muscul.
QUEST. II. Why Iudah prevaileth more with Iacob than all the rest.
Vers. 11. THen Iacob said, if it must be so now, &c. Iudah perswadeth more than the rest to have Benjamin goe with them, not in respect of the punishment which hee undertaketh, as though it were greater, to beare the blame for ever, which some make a type of everlasting punishment, whereas Ruben offered the present death of his two children, which was but temporary: but Iacob rather rejected that speech of Ruben as foolish and inconsiderate. 2. Neither doth Iudah perswade in respect of his age, because Ruben being not heard, and Simeon absent, and Levi indisgrace because of the massacre of the Sichemites, Iudah was the next borne, Muscul. 3. But Ruben was refused Iacob conceived evill of him for his incest with his fathers concubine: Iudah was respected for his wisdome and gravity, of whom Iacob did foresee that the Messiah should be borne, Mercer. 4. As also Iudah watcheth hi… … when the provision was spent: so that Iacob was forced in respect of that present necessity to … them, Perer.
QUEST. III. Of Iacobs present.
Vers. 11. TAke of the best fruits of the land, &c. 1. For three causes Iacob doth counsell them … a present with them: 1. To finde grace with the Lord of the Countrey. 2. To redeeme their brother Simeon. 3. To cleare themselves of the suspition of being taken for spies, Philo. 2. Though these gifts were not of any great price, yet Iacob hopeth that the good will of the giver should be accepted,Hebrewes fond collections. Calvin. 3. But the Hebrewes here are very ridiculous in their superstitious toyes, who prescribe this verse thrice to be said in the City gates where any pestilence or other deadly danger rageth, when one entreth, and so he shall be preserved, Mercer. as though Gods wrath were appeased with balme, turpentine, almonds, such as Iacob sent for a present.
QUEST. IV. Of the double money which they are bidden to carry with them.
Vers. 12. TAke double money in your hand. 1. Some thinke that they carried double money with them to buy corne with; for Iacob might conjecture that the price of corne by reason of the exceeding dearth was enhaunced: and that beside this double money they carried the other money which was found in their sacks mouth, Rasi, Bahai, whom Iunius and Musculus follow. 2. But I rather thinke with Mercerus, that the money which they were to restore, was part of this double money, and the other halfe was to buy corne: for so vers. 15. it is said they tooke twice so much money with Benjamin: there is mention made onelyonly of double money.
QUEST. V. Of Iacobs prayer.
Vers. 14. GOd almighty give you mercy, &c. 1. The word is rachamim, which signifieth bowels, and consequently compassion: and so indeed God heard Iacobs prayer, for afterward, vers. 30. Iosephs bowels yearned, and his affection was moved at the sight of Benjamin, Muscul. 2. Where Iacob saith, that he may deliver your other brother, he meaneth not Ioseph, as some thinke, but Simeon that was kept in bonds.Hebrews vaine confidence. 3. Some of the Hebrewes by these two, the captivity of Simeon, and the sending away of Benjamin, doe mystically understand the two captivities of the ten tribes, and of the two tribes, after the which there should be no other: but they are deceived, for the Jewes are in captivity to this day.
QUEST. VI. The meaning of Iacobs words, if I am robbed, I am robbed.
Vers. 14. IF I be robbed of my children, I am robbed. 1. Not as though hee counted himselfe robbed in a manner of all, when he lost Ioseph, as some Hebrewes expound. 2. Neither yet is this spoken in respect of all his sons in generall, whom he now sent away, as Calvin. 3. Nor yet doth Iacob thus complaine, either as despairing, or to make his sonnes more sollicitous and carefull, Muscul. 4. Nor yet is this his meaning, that I shall be deprived of Benjamin, as I am already of Ioseph and Simeon, and that Iacob did prophesie of Benjamins trouble about the cup, Mercer. 5. But this is the speech of a resolute man, that doth cast the worst: as if he should have said, well Benjamin shall goe, and if I be robbed, I am robbed, Gods will be done: as Esther saith in the like manner, If I perish, I perish, Esther 4.16. Iunius.
QUEST. VII. Who Iosephs steward was, and of the divining time.
Vers. 16. WHen he saw Benjamin, he said to his steward. 1. Ioseph knew not Benjamin (who was now 24. or 25. yeares old) otherwise than by seeing him with the rest of his brethren, Mercer. 2. This steward could not be Manasses Iosephs eldest sonne, as some Hebrewes imagine, for he was not above six or seuen yeare old, and he could not at that age understand languages, as this man did; neither was he fit to manage the houshold affaires. 3. The men shall eat with me at noone: it seemeth that they spent the morning in the weighty affaires, and at noone tooke their dinner: both for that the morning was the fittest time to dispatch serious businesse, and for that in those hot Countreyes they used in the heat of the day to keepe their houses, Mercer. Muscul.
QUEST. VIII. Of the manner of the feast which Ioseph prepared for his brethren.
Vers. 32. AFter they prepared for him by himselfe, &c. 1. Ioseph made his brethren a feast, to shew his good will toward them, and to insinuate, that the former proceedings with them was not of hatred: the Romans used such kinde of feasts, which they call charistia, to the which were invited none but kinsfolke, to continue love among them, and seeke reconciliation, if there had beene any breach of friendship, Valer. Maxim. lib. 2. cap. 1. 2. It seemeth that there were three tables provided, the first for Ioseph, who sate alone according to his state, another for the Egyptians, the third for Iosephs brethren, Muscul. 3. The Egyptians refused to eat with the Hebrewes, not onelyonly because they were a proud people,Why the Egyptians refused to eat with the Hebrewes. and despised all other nations beside themselves; but there was a more speciall reason, because the Hebrewes were keepers of sheep, Gen. 46.34. and so did eat of sheepe and other cattell which the Egyptians worshipped: and therefore Moses saith to Pharaoh, that they could not offer in the land of Egypt that which was an abomination to the Egyptians: that is, to kill and sacrifice such cattell as they worshipped, and to eat part thereof:The ancient use of sitting at the table. thus the Chalde paraphrast also expoundeth. 4. In that it is said, they sate before him, we see how ancient an use it is to sit downe at the table, as before it is said of Iosephs brethren, Gen. 37. that they sate downe to eat bread. 5. Likewise, where it is added, they tooke messes from before him, it seemeth it was a custome for great persons to send messes of meat from their table to such as they favoured: as Xenophon writeth of Cyrus, lib. 8. that he never used to eat his meat alone, but imparted it to those which were present, sometime sent part to his friends absent. 6. Where it is said, they drunke, and inebri… sunt, and were drunken, as the vulgar Latine and Septuagint reade: we must not thinke that they were indeed drunken, but here the word Shacar is taken for more liberall or plentifull drinking, as Augustine well noteth; inebriandi vocabulum saepe pro satietate solere poni, Readings of the word Shacar, to be drunken.&c. this word is often taken in Scripture for satiety, fulnesse, as Hagg. 1.6. Ye drinke but are not filled: where the same word Shacar is used, and in the same sense it is taken here.
QUEST. IX. Of their order of their sitting downe at the table.
Vers. 33. THey sate before him, the eldest according to his age, &c. 1. The Hebrewes are deceived that thinke Iudah as the chiefe to have sate downe in the first place, and that the sonnes of Leah had their places before the sonnes of Iacobs concubines, and Benjamin they say was placed next to Ioseph: but the text is plaine, that they sate according to their age, Ruben first, and Benjamin last, Muscul. Mercer. 2. Neither did they thus place themselves according to their wonted use, as thinketh Mercer. but as Ioseph appointed them; for so the text is, They sate before him, or in his presence, as it were by his direction, Iun. 3. But we refuse that fable of the Hebrewes, as though Ioseph by his divining cup should know every ones age, and so call him by his name to sit down: Ioseph was far from using any such superstition. 4. The cause then why Iosephs brethren marvelled, was not because Benjamin had five parts to their one, as Cajetane, or because they had such great entertainment, Mercer. but they mused how Ioseph, being as they supposed an Egyptian, did know how to place them in order, Iun. Muscul.
QUEST. X. How Benjamins messe was five times more than his brethrens.
Vers. 34. BEnjamins messe was five times so much as any of theirs. 1. It is not like as some imagine, that the rest of the brethren, who were ten, were two to a messe, and Benjamin had five messes, for so he should have as much as all the other ten, which is not like. 2. Some conjecture that the other brethren might have three messes a peece, and Ioseph five more than any, that is, eight in all, Perer. but then Iosephs messe was not five times greater than the rest, as the text is. 3. Tostatus thinketh that every one had five messes, and that Benjamin had five messes, but as big againe as theirs: but this cannot be, for Benjamins messes exceed rather in number than in quantity: the word is rabah, he multiplied. 4. Iosephus also differeth from the Scripture, in making Benjamins part but twice so much. 5. Wherefore it is more probable that Benjamins messe was five times so much to any of his brethrens, not comparing them all together, but sunderly and apart, that for every one of their messes Benjamin had five. But that beside Benjamins common part among his brethren, Ioseph should send him one, Asenath his wife another, Manasses and Ephraim each of them one to make up five, is but a curious observation of the Hebrewes, Mercer.
QUEST. XI. Why Ioseph gave to Benjamin a greater portion than the rest.
NOw Ioseph thus preferred Benjamin before his brethren, though he were in the last place. 1. Not to make the portions of Rachels children (in giving five parts to Benjamin, and keeping two to himselfe) equall to the portions of Leahs seven children, six sons and a daughter, as Alexander Polyhistor. ex Euseb. for Dinah Leahs daughter was not present to have a share among them. 2. Neither as Lyranus, was it to feele the minde of the brethren how they were affected toward Benjamin: for after they had testified their love sufficiently in the next chapter, to Benjamin, when hee should have stayed for Iosephs cup, yet Ioseph keepeth the same proportion in giving to Benjamin five suits of raiment, Gen. 45.22. 3. Neither with Ambrose, need we make this a type and figure of Pauls excellencie in gifts, (who was of the tribe of Benjamin) before the rest of the Apostles. 4. But Ioseph did this to shew his love to Benjamin, being his onelyonly brother by the mothers side, as Elkanah gave unto Anna his best beloved wife, a more worthy portion, 1 Sam. 1.5. Iun. Mercer.
4. Places of Doctrine.
1. Doct. God the disposer of mens hearts.
Vers. 14. GOd give you merciemercy in the sight of the man. Iacob acknowledgeth that God is the disposer of mens hearts and affections: as the Wise man saith, The Kings heart is in the hand of the Lord, &c. he turneth it whethersoever it pleaseth him, Prov. 21.1.
2. Doct. We must rest in Gods providence, and carefully use the meanes.
Vers. 11. TAke of the best fruits, &c. Iacob, though his trust were in God, that he would incline the rulers heart toward his sonnes: yet he refuseth not to use all meanes whereby they might insinuate themselves: as he adviseth them to take double money with them, and to carry a present. Wee are therefore so to depend upon Gods providence, as that we use all meanes which God hath appointed, Calvin. Like as though the Lord gave to Paul all the soules in the ship, yet by swimming and using the boords and broken peeces of the ship they came to land, Act. 27.24, 44.
3. Doct. Restitution is to be made where any errour or oversight is committed.
Vers. 12. LEst it were some oversight. Iacob would have the money restored which they found in their sacks mouthes thinking that the seller might forget himselfe: Iacobs justice herein sheweth, that in buying and selling where any oversight is committed, restitution and satisfaction should be made, Muscul. Not like as now a dayes, the buyer and seller thinke it well gained when they can one deceive another: which abuse the Wise man reproveth, It is naught, it is naught saith the buyer, but when he is gone apart he boasteth, Prov. 20.4.
4. Doct. The creatures of God may be used not onelyonly for necessity but delight.
Vers. 34. THey were made merry, or drunke their fill with him. That is, they did eat and drinke liberally and plentifully: so that it is not onelyonly lawfull to use the creatures of God for necessitie onelyonly, but we may goe further, to receive them with delight and chearefullnesse, so that we … of surfetting and drunkennesse. As we reade of Abraham, that made a great feast when Isaack was weaned, Gen. 21.8. that is, a plentifull and liberall banket. As God hath made bread to strengthen man, so he hath given wine to cheare his heart, Psal. 104.15. But men must take heed lest in exceeding they fall to riot, and distemper themselves with sup…rfluous abundance. Philo well observeth, that of ancient time, they used after their sacrifices to make their feasts, and in the Temples, that the place and action might put them in minde of sobriety: whereupon some derive the word foreign, to bee drunke, of foreign, after sacrificing. So wee reade that the Elders of Israel did eat bread with Moses father in law before God, Exod. 18.12. in that place where they had sacrificed. Wee should therefore thinke of God in the middest of our feasts, and not be like to those of whom Saint Iude speaketh of, Without all feare feeding themselves, Iud. 12.
5. Places of Confutation.
1. Confut. Monkes despised of the Iewes.
Vers. 30. HIs afflictions were inflamed. The word is camar, whereof the Idoll Priests were called chemarim, of their blacke garments, as of a burnt colour. The Jewes give that name to the blacke Monkes, Mercer. who by their superstitious apparell make themselves ridiculous to the blinde Jewes, and by such foolish toyes hinder their conversion to the faith.
2. Confut. Against the pride of superstitious Papists.
Vers. 32. THat was an abomination to the Egyptians. The Egyptians being a superstitious people despised the true Church of God, and counted them prophane in respect of themselves: which the Prophet noteth to be the guise of hypocrites, Stand apart, come not neare me, I am holier than th…, Isay 65.5. Even so the Pseudocatholike Papists despise the professors of the Gospell of Christ, counting them heretikes, refusing to come into their holy assemblies, Calvin.
6. Places of morall use.
1. Morall. To commit our counsell to God.
Vers. 7. COuld we know certainly that he would say so? Iacobs sons in making mention of their father and youngest brother, thought to have excused themselves, but thereby they came into greater danger: whereby we see that God doth many times frustrate our counsels, and maketh them to fall out farre otherwise than we imagined, Mercer. as Peter also intrapped Ananias by the words of his owne mouth, Act. 5. therefore we must commit our counsels to God, that he would both direct the thoughts of our heart, and words of our mouth.
2. Morall. A bad conscience full of suspition.
Vers. 18. BEcause of the money in our sacks mouth are we brought. Thus a guilty conscience is alwayes suspitious, and disquieted upon every occasion, as appeareth in these men, that are fearfull without cause, and interpret every thing against themselves. Thus Moses describeth the fearfulnesse of men that are punished for their sinnes, The sound of a leafe shaken shall chase them, Levit. 27.36.
3. Morall. We must be carefull to instruct our families.
Vers. 23. YOur God, and the God of your fathers. This steward of Iosephs house would never have spoken so reverently of the God of the Hebrewes, but that he was so taught of Ioseph, who had a great care to instruct his family in the right faith, in the middest of that idolatrous nation: this was Abrahams commendation, Gen. 18.18. and Iacobs practice, Gen. 35.4.
4. Morall. Iustice to be tempered with mercy.
Vers. 29. GOd be mercifull to thee my sonne. Ioseph which hitherto had shewed himselfe severe and rigorous towards his brethren, beginneth now to use them kindly: whose example teacheth that prudent governours should qualifie and temper justice with mercy, and severity with clemencie, Gr… gor. as Saint Paul did towards the incestuous young man, 2 Corinth. 2.