Commentary on Genesis and Exodus, Biblical commentary · Chapter 49

Commentary on Genesis and Exodus · Biblical commentary · Chapter 49

p. 387CHAP. XLIX.

1. The Method and Argument of the Chapter.

THis chapter containeth the last will and testament of Iacob: whereof there are two parts: the first concerneth his sonnes, to vers. 29. the second, himselfe and his buriall, vers. 29. to the end.

In the first part, Iacobs sonnes are partly censured and accursed, Ruben is deprived of the birth-right and dignitie, because of his incest, vers. 3, 4. Simeon and Levi are divided in Israel, because of their crueltie against the Sichemites, to vers. 8.

Partly, they are blessed, more principally, Iudah, with preheminence over his brethren, vers. 8. strength against his enemies, vers. 9. stabilitie and continuance of his regiment, vers. 10. with plentie, vers. 11. Ioseph, who is blessed with strength and valour against his enemies, vers. 23, 24. whereof the Author is God, vers. 25. and with a fruitfull countrie, vers. 26.

Lesse principally are blessed all the other sonnes of Iacob, which are in number seven, Zebulun, vers. 13. Isachar, v. 14, 15. Dan, vers. 16, 17. Gad, vers. 19. Asher, vers. 20. Nepthali, vers. 20. Benjamin, vers. 27.

In the second part, Iacob 1. Chargeth his sonnes to burie him with his fathers, vers. 29. 2. The place is described by the situation, vers. 30. by the persons there buried, vers. 31. by the parties of whom it was bought, vers. 32. 3. Then Iacob dieth quietly and in peace.

1. The divers readings.

v. 3 The beginning of my sorrow. H. the beginning of my sonnes. S. the beginning of my strength. caet. oon,H.S.c. signifieth both strength and sorrow.

First in gifts, greater in dominion. H. hard to beare, hard and stubborne, thou hast done wrong.H.S.C. cor. S. thou shouldest have had three parts, the birth-right, the kingdome, the priesthood. C. the excellencie of dignitie, the excellencie of strength. cat.

v. 4. Thou ar… powred out like water, thou shalt not increase. H. as water thou shalt not wax hot.H.S.C. cor. S. because thou didst follow thine owne will, as water powred out, thou shalt not prosper, nor receive the increasing part. C. light or unstable as water. B.G.P. thou shalt fall away as water. T.

T.B.r.v. 4. Thou defiledst my bed. H. thou didst defile my bed, when thou wentest up. S.C. thou didst defile my bed with going up. B. thou didst defile my bed, thy dignitie is gone. G.P. thou hast defiled: he went up to my bed. T.

v. 5. Simeon and Levi brethren, the warring instruments of iniquitie. H. Simeon and Levi, brethren,S.H.C.…. have finished the iniquitie of their purpose. S. Simeon and Levi brethren, valiant men, in the land of their pilgrimage, have shewed their strength. C. Simeon and Levi, &c. the instruments of crueltie in their habitations.T.r. B.G.P. in their compacts and agreements. T. mechera, signifieth a compact or bargaine, an habitation, & a sword.

v. 6. In their will they pulled away oxen. T. hanged a bull. S. digged through a wall. caet. shor, signifieth a bull, divers. signif.or oxe: bur shur, is a wall.

v. 9. Thou art come up from the branches. S. from the prey. caet. taraph, signifieth a prey, and a branch.S.c.T.p.r.

As a lyons whelp. S. as a lyonesse. H.B.G.C. as a great lyon. T.P. Labi, a lyon, which word is used here: Lebia, a lionesse.

v. 10. The rod shall not depart: A.P.G. prin…e. S.C. scepter. H. B.G. the tribe. T. shebet, a rod, a tribe.T.r. T.r.

v. 10. Till hee come which is to be sent. H. till those things come, which are laid up for him. S. till the Messiah come: C. untill Shiloh come. B.G. till his sonnes come. T. heb. shiloh, of shil, a sonne, but shalach, signifieth to send.

v. 10. Hee shall be the expectation of the Gentiles. H.S. to himselfe shall be the gathering of the Gentiles.T.C.r. B.…. the people shall be obedient unto him. T.C.P. jachah, is to obey, chavah, to wait, expect.

v. 11. Israel shall dwell in the circuit of his citie, people shall build his temple,C. cor. &c. C. he shall bind his asse-foale to the vine, &c. caet. the Chalde is here very corrupt, and commeth nothing neare the text.

And his asse to the vine, O my sonne. H. and his asse-colt to the best vine: caet.

v. 12. His teeth whiter than milke. H.S. white with milke: cat. the Chalde is very corrupt, reading thus: H. cor. Ch. c.his hills shall be red with wine, and his fields white with corne.

v. 14. Isachar a strong asse couching betweene the bounds. H. Isachar desired good,B.G.T.…. resting betweene the p. 388lots. S. Isachar rich in substance, and his possession betweene the bounds. C. Isachar a strong asse, couching betweene two burthens. B.G.T. mishphath, a bound, a lot, a burthen.

G. cor. S. cor.v. 15. Hee saw his part, that it was good, &c. and he shall make the provinces of the people subject. C. he shall see that rest is good, and that the land is pleasant: caeter.

Hee became an husband-man. S. he shalbe subject to tribute: caet. mus, signifieth tribute and melting, because it maketh men to waste and melt.

Ch. c.v. 16. The Chalde thus maketh a paraphrase upon this verse: from the house of Dan shall be chosen and rise a man, in his time shall the people be delivered: the rest agree in the common translation.

C.c.v. 17. The Chalde also thus readeth: There shall a man rise of Dan, whose feare shall fall upon the people, and he shall strike the Philistims, &c.

C.c.v. 18. Is thus interpreted: I looke not for the salvation of Gedeon, the sonne of Ioas, which is a temporall salvation nor the salvation of Sampson, but I looke for the redemption of Christ, the sonne of David, &c. C.

C.H.S. cor.v. 19. The campe of armed men shall come out of the house of Gad, and passe over Iordan to battell before his brethren, and with much substance shall they returne. C. Gad, a tentation shall tempt him, but he shall tempe him neare the feet. S. Gad being girded, shall fight before him, and he shall be girded backward. H. Gad, an hoast of men shall overcome him, but he shall overcome at the last: cat.

C. cor.v. 20. The land of Aser is excellent, and he shall be nourished with the delights of Kings. C. Assher, his bread shall be fat, and he shall give pleasures for a King: caet.

C.c. S. d…v. signif.v. 21. Nepthali, his lot shall fall in a good ground, &c. they shall praise and blesse over them. C. Neptali, a trunke, or post, (remissus) sent backe, sending forth beautie in the branch. S. Nepthali, as an hinde let goe, or sent forth, giving goodly words: caet. aial, signifieth an hart, and a post: oomer, a word: amir, an high branch.

H.S.C. div. signif. H.S. div: signif. S.C.H.c. C. cor. S.c. H.S.c. T.B.r. T.B.r.v. 22. Ioseph a sonne increasing. H.S.C. a fruitfull bough: cater. ben sig. a sonne and a bough.

Pleasant to behold. H.S. as a fruitfull bough beside the fountaine: caet. gnen sig. an eye, and a fountaine.

His daughters ran upon the wall. H.P. my young sonne returne unto me. S. two tribes shall come out of his sonnes, and shall receive their part and inheritance. C. his small branches run upon the wall: caet. baen…th, daughters, branches.

v. 22. The men of dissention. C. the archers, or shooters: caet.

v. 2.44. Their bowes were broken with strength. S. his how abode strong: caet. jashab to sit, to rest, to continue.

The sinewes or strings of his arms were dissolved. H.S. the arms of his hands were strengthened. T.B.P. the hands of his arms were strengthened. G. phazzaz, to strengthen.

From thence Israel is strengthened of God thy father. S. of whom was the feeder appointed by the stone of Israel. G. of him shall come a shepherd (or herd-man. B) the stone of Israel. T.H.B.P. the Chalde translateth here very corruptly, comming nothing neare the text: thus the prophecie was fulfilled in them, because he kept the law in secret, and propounded his constant hope, then gold was put upon his armes, &c.

C. cor. S.c. C.c. S.c. T.H.r. T.G.r.v. 25. The blessing of the earth having all things. S. the blessing of the deep beneath. caet.

With the blessings of thy father and mother. C. with the blessings of the breasts and the wombe: caet.

v. 26. The blessing of thy father and mother, above the blessing of the stable hills. S. the blessings of thy father shall be added above the blessings of my fathers. C.B.G.P. the blessings of thy father are strong, with the blessings of his fathers. H. or of mine elders. T.H. he. Har, an hill, harah, a father, a progenitor.

v. 26. In the blessings of the everlasting hills. S. untill the desire of the everlasting hills come. H. which the Princes have desired, which were since the world. C. to the utmost hills of the world. B. to the end of the hills of the world. T.G. ta ah, sig. to limit: avah, to desire: which was ruler over his brethren. S. which was a Nazarite,S.c. or separate among his brethren: caet. nazar to separate.

C.c. inter.v. 27. In the land of Benjamin shall dwell the majestie of the temple, and in the possession thereof, the sanctuarie: evening and morning shall the Priests offer sacrifices, and in the evening they shall divide the rest, &c. the rest agree in the vulgar reading.

S. mut. p…rs. H. det.v. 31. There they buried Leah: S. there Leah lyeth buried. H. there I buried Leah: caet.

v. 32. The possession of the field and cave therein, of the sonnes of Heth. S.T. the purchase of the field, &c. of the sonnes of Heth. B.G.C.P. chanah, sig. both to possesse, & purchase: this verse is omitted in the vulgar Latine.

3. The Explanation of doubtfull questions.

QUEST. I. Of the propheticall testament or Iacobs in generall.

Vers. 1· THen Iacob called his sonnes, &c. 1. Iacob not by any naturall instinct (as some hold an opinion, that the soule is more divine, and apter to foretell things to come, when death approcheth, as Xenophon reporteth of Cyrus, lib. 8. Plato of Socrates, in apolog.) but by a divine inspiration doth prophesie what shall befall his children: as Isaack did blesse his two sonnes, Gen. 27. Moses the tribes of Israel, Deut. 33. David blessed Salomon, 1 Chron. 29. our blessed Saviour praied for his disciples immediately before his death, Ioan. 17. Perer.

2. Iacob doth not blesse all his children, three of them he censureth for their sinne: Ruben, Simeon, Levi: but Moses blesseth all the tribes, Deuter. 33. the cause is not, as R. Salomon imagineth, that Iacob purposed to blesse all, but being forsaken of Gods spirit, and beside himselfe, he falleth into a fit of phrensie: which were impious to thinke, Perer.

3. Some make question, whether Iacob spake these words, or Moses rather so penned them, Mercer. But it is more like, that Iacob being moved by the spirit, spake after this concise manner as a prophet, though not altogether in the same forme of words·

p. 3894. Some doe wonder how Moses should come by the knowledge of these words,How Moses came to the knowledge of Iacobs will. which Iacob spake 200. yeares before to his sonnes in a corner: they may as well muse how Moses should describe the particular places of the land of Canaan, which hee never saw, and set downe the historie of the creation: which things Moses might have by godly tradition, but most of all by the revelation of the spirit. Calvin.

5. Iosephus is too slender in the reporting of this propheticall speech of Iacob, making onelyonly mention thereof in generall, that he prophesied how his children should inherit the land of Canaan, lib. 2 antiquitat. Some other have beene too bold, to forge other fables upon this occasion: as Origen maketh mention of a booke entituled, The narration of Ioseph the sonne of Iacob, Iacobs testament depraved and abused.tom. 2. in Io…u…. out of the which he citeth certaine testimonies to prove the incarnation of Angels, and the prognostication of things done in the world by the starres: but Athanasius, in Synops. holdeth this to be a forged booke: so is that other, called, The testament of the twelve Patriarkes, mentioned by Origen, hom. 15. in Iosun. ex Perer. Some also of our own have beene too bold, in allegorizing Iacobs words, whereas the literall and historicall sense is full enough, and containeth excellent matter, Calvin.

QUEST. II. What last times Iacob speaketh of.

GAther your selves, &c. I will tell you what shall come in the last daies. 2. He calleth all his children to be present, who were not all before assembled, when Iacob blessed Ephraim and Manass…h: and he stirreth them up also to attention, to consider diligently what he saith, Mercer. 2. We need not with Rupertus, by Iacobs sonnes to understand his spirituall seed; the Church of Christ: seeing this prophecie was literally accomplished in his carnall ofspring. 3. By the lust daies wee understand not onelyonly the times of the Messiah, as David Kimhi, Hierome and Lyranus will have it alwaies taken in the prophets:The last times, how taken in Scripture. but sometime it betokeneth the age next ensuing: as Dan. 2.28. God sheweth the King what shall be in the latter daies: that is, vers. 29. what shall come to passe afterward: some part of his dreame fell out in the next times and age after Nabuchadnezzar: Like as then in this place Iacob speaketh of the comming of the Messiah, vers. 10. so also he propesieth of the division of the land of Canaan among his sonnes, that came to passe 215. yeares after, Perer. Iun. and therefore Iunius interpreteth the word …chari…h, in the times following, that is, afterwards. 4. But Isidorus Pelusiota is much deceived, who writeth,The error of Isidor. P…lusio…a. lib. 1. epist. 365. that whereas Iacob intended to declare to his sonnes the mysterie of the incarnation of Christ, because they were unworthy to heare it, God turned his minde, that he forgot what he purposed to say, and told them of things past, in stead of things to come: to this purpose to prove the alteration and change of Iacobs judgement, he wresteth that saying of Esay 40.27. why sayest thou O Iacob my way is hid from the Lord, and my judgement is passed over of my God. Contra. 1. The Prophet speaketh this not of the person, but of the people and posteritie of Iacob. 2. Iacob here doth reveale to his sonnes the mysterie of the Messiah. 3. And most of Iacobs speech is propheticall of the times to come: he onelyonly in foure of them remembreth things done and past, in Ruben, Simeon, Levi, and somewhat of Ioseph, ex Perer.

QUEST. III. Of Rubens prerogatives.

Vers. 2. RVben the beginning of my strength, &c. 1. This is the first effect of his strength, Iun. whom he begot in the strength of his yeares, Perer. as the Septuag. expound, the beginning of my sonnes. 2. The Latine translator is deceived, that readeth the beginning of my sorrow: which some understand, of the sorrow of travell in the first borne: some, of the Parents care, when he beginneth to have children: some, of his fathers griefe, because of his incest: but this varietie of exposition ariseth of the mistaking of the word, oo…, which here signifieth strength, not sorrow, as it is taken, Deut. 21.21. 3. The excellencie of dignitie, the excellencie of power: some understand these words generally of Rubens dignitie, Mercer. The Chalde insinuateth three privileges due to the first borne, the kingdome, the birth-right, the priesthood. Hierom by dignitie understandeth his double part, or gifts; by power, his command over his brethren: but by dignitie rather, he meaneth, his preeminence over his brethren, which is conueied to Iudah: by power, his double part, which belonged to the eldership, bestowed upon Ioseph, Iun.

QUEST. IIII. How Ruben is said to be light like water.

Vers. 4. LIght at water, thou shalt not be excellent. 1. Some understand this lightnesse …s water, of Rubens intemperancie, that his lust carried him away as water, Hierom. Mercer. 2. But it is better referred to the loste of his dignitie: that as water runneth to the lower parts, Tostat. and being powred out it leaveth nothing behind in the vessell, as oile and wine doth, Lyran. so he was fallen from his dignitie and birth-right, Iun. 3. As the next word giveth this sense: thou shalt not be excellent, or increase: for the tribe of Ruben did performe no excellent or worthy exploit: Deborah reproveth them for their backwardnesse, Iud. 5.15. and Ruben was but small in number, in respect of other tribes,Of Ruben. Deuteron. 33.6. Perer.

QUEST. V. How Ruben is said to ascend or goe up to his fathers bed, and the divers expositions thereof.

THou diddest defile my bed, &c. We need not to enforce here a mysticall sense, either with Ambrose, to applie it to the Jewes, who insulted against Christs humanitie, which was as the bed of the Godhead, and so defiled Gods bed: or with Ruffinus, that they profaned the law by the which God as it were dwelled with them; by corrupting it with their glosses, by preferring the carnall rites thereof before the grace of Christ: or with the ordinarie glosse by Ruben to understand the Angels, which waxed insolent against God, and so were cast out of heaven as water: or with Rupertus to expound it of heretikes, who with corrupt doctrine defile the Church the habitation of God. 2. And concerning the literall sense of these words: 1. Neither doe we read, thou hast defiled my bed by going up: for g…ulah; is not the infinitive, but the preter tense, Mercer. 2. Neither is the meaning thy dignitie is gone: for the word ieisugni hath a servile accent, that joyneth it with the word following, Mercer. 3. Nor yet, in saying, my p. 390bed is gone up or ascended; is the meaning that Iacob forsooke his bed, and never lay with Bilha more, as Kimhi: or that the dignitie and honour of his bed was gone, Mercer. For the word gnalah is personally used before of Ruben, not really of the bed. 4. Therefore as before hee said in the second person, Thou wentest up to thy fathers bed; so here in the third person he speaketh to his sonnes in detestation of this fact, He ascended, or went up to my bed, Iun.

QUEST. VI. Simeon and Levi how said to be brethren.

Vers. 5. SImeon and Levi brethren. 1. Not so much brethren by nature, as in this their evill purpose: these two were thought to be the principall contrivers of Iosephs death, if the rest would have consented: some thinke that these two tribes put Christ to death, Iudas of Simeon, the Priests of Levi, Mercer. Though the rest of Iacobs sonnes consented to this action, yet Simeon and Levi are named as chiefe.Of Simeon and Levi. 2. They are said to be cruell instruments in their compacts, for so the word mechereth is better interpreted of carah to buy or bargaine, than for their habitations, as Mercer. or swords, (as Hierome, as before is shewed) because they made a subtill agreement with the Sichemites, Iun. And this seemeth to bee the meaning of the Septuagint, who thus read, They have finished the iniquitie of their purpose or invention.

The greatnesse of the sinne of Simeon and Levi.3. Their cruell and unjust enterprise herein appeareth: 1. That the slaughter of the Sichemites was made against the peace and covenant concluded. 2. They made a fraudulent league, having no purpose to keepe it. 3. They dishonoured their owne profession, killing those which were contented to bee circumcised. 4. And at that time, when they were sore of cutting, and to be pitied. 5. They put not Sichem alone to the sword, who had offended, but all the rest of the Citie that were innocent. 6. They were not content with the slaughter of men, but made a spoile and havocke of the Citie, Perer.

QUEST. VII. What Iacob meaneth by his glorie.

Vers. 6 MY glorie, bee not thou joyned with their assembly. 1. Some by glorie understand good name and fame; some the soule, the glorie of the body, Mercer. But it rather here betokeneth the tongue, which is the instrument of praise and glorie, as it is taken Psal. 30.16. there the word translated tongue, is in the originall chebodh, glorie: so that the meaning is, that as hee gave no consent unto them in his heart, so neither would he afford that action any approbation with his tongue, Muscul. Iun. 2. R. Salomon expoundeth the first clause, into their secret let not my soule come, of Zimri his uncleane act, who was of Simeon, that in secret companied with Cozbi, Numb. 2. and the other of Core his rebellious assemblies, Numb. 16. who was of Levi: but it is more properly referred to the time past, concerning the cruell exploit of Simeon and Levi, Perer.

QUEST. VIII. Whether Simeon and Levi digged downe a wall, killed, or haughed the oxen.

Vers. 6. IN their selfe-will they digged downe a wall. 1. Some read, they haughed a bull, Septuag. or carried away their oxen, Iun. They which follow this reading, some referre it to Sichem, who was the principall man whom they slue: some understand it of Ioseph, who is compared to a bullocke: Deut. 33.17. the same word shor is there used, Tharg. Hieros. because Simeon and L…vi are held to bee ring-leaders in that conspiracie against Ioseph: for they were of the elder sort, not the younger brethren, that would have had Ioseph killed: now Ruben and Iudah, the first and the fourth sonnes, consented not to kill him: therefore it is most like, that Simeon and Levi were the authors; for which cause some thinke, that Ioseph afterward caused Simeon to be bound in Egypt: but this exposition agreeth not with the former clause, in their wrath they slue a man: for Ioseph was not killed. Iunius seemeth to understand it of the spoile of the Citie, and carrying away of their cattell; but that seemeth to have beene the act rather of Iacobs sonnes, than of Simeon and Levi, Gen. 34.28. 2. Mercer, Musculus, Calvin thinke this to bee the better reading, they digged thorow a wall: Of which reading these reasons may bee given: 1. Because this was a more peculiar and proper act of their rage, than to carrie away their oxen, that proceeded of a covetous, rather than irefull minde. 2. Though this be not directly expressed, yet these words insinuate as much, they went into the citie boldly, Gen. 34.25. that is, breaking into the citie violently, and over throwing the wals before them, Perer. 3. Though shor, the word here used, signifie an oxe, shur, a wall; yet schurech may bee put for ch…lem, as the Chalde Interpreter readeth, shur. 4. The word ghacar, to root or pull up, properly understood, of plants, Eccles. 3.2. is more fitly by a metaphor applyed to the rooting up of cities, Z…phan. 2.4. than unto cattell and living things.

3. But these reasons notwithstanding I rather preferre the reading of the Septuagint: they houghed an oxe or bull: for shor, the word here used, signifieth an oxe, c. 32.5. Deut. 33.17. the word shur is a wall: neither needed they to have undermined the wals, the citie being secure, and the gates open unto them: the word ghakar is gnakar, signifieth to hough or cut sinewes, as Iosh. 11.6. Ioshua is bidden of the Lord to hough the Canaanites horse: it seemeth in their furie, that they abused the dumb beasts, as Balaam in his rage threatned, if he had had a sword, to have killed his Asse, Numb. 12.29. now in that this is not mentioned before in the storie; it need not see me strange in all matters and circumstances of fact, the Scripture useth not to expresse, as that of Iacobs concerning the Amorites, with the sword & bow, c. 48.22.

QUEST. IX. How Simeon and Levi were divided in Israel.

Vers. 7. I Will divide them in Iacob. 1. Iacob appointeth a punishment answerable to the offence: for as before they conspired together to doe mischiefe, so now they shall be separated and divided, Iun. 2. Which accordingly came to passe; for Simeon had no possession or inheritance by himselfe, but intermingled with Iudah. Ios. 19. and were constrained afterward by force of armes to inlarge their bounds, 1 Chron. 4.41. Iun. Some thinke that the poore Scribes which were dispersed in Israel came of Simeon, Tha…g. Hieros. But certaine it is, that it was a base and contemptible tribe in respect of the rest: p. 391for which cause Moses ▪ omitteth it in his blessing, Deut. 33. Mercer. rather than for that Simeon was cruell against the Sichemites, for then Levi should have beene omitted also: or because Simeon was the chiefe in the conspiracie against Ioseph, or because Iudas Iscariot came of Simeon, for both these are uncertaine: or for that Zimri of Simeon lately had committed such an uncleane act, as Perer. 3. Levi also was divided in Israel: they had no certaine inheritance, but only certaine cities allotted unto them among the rest of the tribes, to the number of 48. Ios. 21. they also went wandring up and downe the tribes, to gather the tithes of their maintenance, Mercer. 4. Yet God, who could bring light out of darknesse, turned this, which at the first was ordained for a punishment, to a blessing; for the calling of the Levites was honourable to themselves, and everie one was glad to entertaine them: it was also profitable to others for their instruction, Calvin. 5. This prophecie against Simeon and Levi is not unfitly by Ambrose, Ruffin. Rupert. applyed against the Scribes & Priests that put Christ to death; for by this means the wals of Ierusalem were digged down & overthrown, & the Jewes are dispersed in the world to this day, Perer.

QUEST. X. Of the preeminence of Iudah.

Vers. 8. THy brethren shall praise thee, &c. 1. Though Iudah also was faultie concerning Thamar, yet Iacob passeth over his offences, and of the rest of his sons touching onelyonly the most notorious sinnes among the rest, as of Ruben, Simeon, Levi, Muscul. 2. In saying, Thy brethren shall praise thee, he alludeth to the name of Iudah, so called by Leah, of judah, to praise, because shee had occasion thereby to praise the Lord: and now his brethren shall magnifie and praise him, Iun. The Chalde readeth, Thou hast confessed, and wast not ashamed: which some understand of Iudah his delivering of Ioseph, or of his acquiting of Thamar: but the other reading is more proper. 3. Iacob prophesieth foure things of Iudah▪ 1. His principalitie over his brethren, vers. 8. 2. His victorie over his enemies, vers. 9. 3. The stabilitie and continuance of his kingdome under the Messiah, vers. 10. 4. His outward plentie and prosperitie, vers. 11. 4. Thy fathers sonnes shall bow downe, &c. Though Ioseph for the time present had the temporall honour, yet the perpetuall preeminence is given to Iudah: so that hence it appeareth why the Lord was angrie with the people for desiring a King, because the time was not yet come when God purposed to exalt Iudah: and for the same cause the Kingdome of Saul, of Benjamin, not of Iudah, prospered not, Calvin. 5. This authoritie of Iudah over his brethren tooke beginning, Iudg. 1. when the tribe of Iudah was appointed to be as the Captaine to the rest after Iosua his departure, but it was more fully accomplished in David and Salomon; and most of all in Christ, of David, of whose kingdome shall be none end, Iun. 6. Although the ten tribes did revolt from Iudah, yet the right of the kingdome remained with Iudah still: which continued, notwithstanding it was often by Israel impugned, when the other was dissolved, Calvin.

QUEST. XI. Of the explication of the tenth verse.

Vers. 10. THe scepter shall not depart. 1. The word is shebet, which is sometime taken for a tribe, Psal. 78.68. and so Iunius readeth here, it signifieth also a scepter, Hierom, Mercer, Pagnin, agreeable whereunto, the Septuagint and Chalde read, the Prince shall not faile, &c. and the next word giveth it, because it belongeth to the Prince to make lawes. 2. The word mechochech doth not here properly signifie a Captaine, as H.S. translate, nor a Scribe, C. but a Law-giver, as it is taken, Psal. 60.7. Iudah is my Law-giver, Iun. Mercer. 3. From betweene his feet: not because Kings or Judges use to have Scribes sitting at their feet, as the phrase is taken, Deut. 33.3. Va…ablus, Calvin; but the meaning is, that Iudah should alwaies have a Law-giver borne of his posterity; (so is the phrase used, Deut. 28.50.) and brought up as upon his knees, (Gen. 50.23.) Iun. The Latine and Greeke Translator, keeping the same sense, read, a Captaine out of his thigh: the Chalde, from among his sonnes: which in effect is the same, Mercer. 4. Shiloh, some derive of shalah, which is to be peaceable, Mercer. Some of shalach, to send, reading cheth for he, Hierome. Some read shiloh, making it two words, which signifieth, which to him, supplying are due, or laid up, which is the meaning of the Septuagint, Oleaster. But it is most like to come of shil, which is a son, and he is put for van; shiloh then is, his son, and it seemeth to be derived of shiliah, which signifieth the burthen, or after-birth, and is taken for the childe contained therein, Deut. 28.57. but is more specially understood of Christ, who proceeded from the womb of a virgin.How Christ is the expectation and desire of the Gentiles. 5. The people shall be obedient unto him, rather than shall be gathered: or he shall be the expectation of the Gentiles, as Hierome; as is shewed before in the divers readings: and therefore we need not busie our selves with Pererius, to search how Christ should be said to be the expectation of the Gentiles: either with Augustine, to understand it of the expectation of his second comming; or that the Gentiles stood in need of Christ, and therefore ought to expect him, or to understand it of the converted Gentiles that looked for Christ, Perer. for the true reading of these words will ease us of this labour, though I deny not but that Christ was also the expectation of the Gentiles: as he is called the desire of the nations, Hagg. 2.8. so called of the effect, that considering the great salvation which Christ brought to the Gentiles, he ought to be desired of all, and was desired after the light began to appeare unto them.

QUEST. XII. Against the Iewes who deny the prophecie of the comming of the Messiah to be fulfilled.

Vers. 10. THe scepter shall not depart. 1. The Hebrewes doe but c…vill, that by shebeth which signifieth a scepter or rod, doe understand affliction: for neither is it true, that affliction departed not from Iudah, till Messiah came: and the next words, nor a Law-giver from betweene his feet, doe shew that it is here taken for a scepter, rather than a rod or scourge: and Iacob prophesieth all happie and prosperous things to Iudah.

2. Neither is this the sense, that after Messiah is come, who should restore the kingdome of Iudah, the scepter should never depart: for beside that, Iacob speaketh not of the spirituall, but temporall regiment of Iudah, the words will not beare that sense, which are guad che, untill, not after Messiah is come.

p. 3923. Rab. Salomons conceit is without shew of reason, who holdeth that the scepter is not yet departed from Iudah, and therefore concludeth that the Messiah is not yet come: for it is notoriously evident to all the world, that the Jewes have no common-wealth at this day, or regiment, but are tributaries and subjects to other Kings, as to the Persian, the great Turke, and others.

4. Some Hebrewes take Shiloh for the proper name of that Citie where the Arke of God continued a long time: as though the meaning should be this, that Iudah should not lose his dominion, till a King came that should be annoynted in Shiloh, which they tooke to be Saul. Contra. 1. Saul was not elected King in Shiloh, but in Mizpeh, 1 Sam. 10.17. Shiloh was then forsaken and became desolate: the comming of Shiloh is then improperly taken for the desolation and ruine thereof. 3. After this Iudah began to have thescepter in David, and therefore it is an impudent and shamelesse glosse, to make the regiment of Iudah then to have an end, when it tooke beginning.

5. And it is absurd, to make this Shiloh Nabuchadnezzer, who should be the man sent of God to punish Israel, and by whom the scepter was taken from Iudah, which is the opinion of some Hebrews: for after the captivitie Zerubbabel the sonne of Selathiel, was the Prince of Iudah, and a Captaine and lawgiver to the people, Ezra 2.2. Hagg. 1.1.

6. Some say that this promise for the continuance of the regall authoritie in Iudah, untill the Messiah came,The prophecies touching the Messiah, absolute, not conditionall. was only conditional, if their sinnes did not deserve otherwise. Contra. 1. No such condition in Scripture is expressed, not here inserted by Iacob. 2. It is to be observed, that the promises concerning the Messiah are absolute, and not conditionall: as that he should come of the seed of Abraham, and of the root or stock of David, and that he should be born of a virgin, and that in Bethlehem: as these prophecies had no condition annexed, no more hath this, ex Perer.

QUEST. XIII. How this prophecie of Iudah was accomplished.

WHerefore the Jews doe but cavill, and in vaine seeke to obscure this prophecie of Iacob, concerning the Messiah. But a greater question ariseth among our selves, how and when this prophecie tooke place: for seeing the Israelites had foure kinde of governments; 1. They were governed by Captaines, Moses and Iosua: 2. By Judges: 3. By Kings till the captivitie: 4. By the high priests, that were as Kings untill Herod: in all these changes, unlesse onelyonly under the Kings, the government was least of all exercised by the tribe of Iudah: for Moses was of Levi, Iosuah of Ephraim, two onelyonly of the Judges Oth…niel and Ibzah were of Iudah: and from the returne out of the Captivitie, the high Priests were the chiefe commanders, and many of them crowned Kings: how then can it be justified that the scepter did not depart from Iudah, till the Messiah came?

1. Some thinke that the scepter and kingdome is not strictly tyed unto Iudah, but onelyonly a principalitie, in respect of other tribes, which might be, though other tribes had the regall authoritie, Euseb. lib. 8. de prapar.

Contra. 1. But Iacob directly saith, the scepter shall not depart from Iudah, the S. and C. reade, the prince shall not faile from Iudah. 2. How could Iudah have the principalitie, when another tribe had the imperiall authoritie? there is no question, but that after the Captivitie, the tribe of Levi, having the crowne, had also the preeminence and principalitie over other tribes.

2. Some thinke that Zerubbabel of Iudah, and his posteritie had the princely authoritie till Herod, Cyrill. lib. 8. cont. Iulian. Contra. 1. The histories of that nation, as is extant in Iosephus, doe testifie the contrarie, that the chiefe government was in the Machabees, and their line, which were of Levi, Aristobulus sonne of Hircanus the sonne of Simeon, was the first Levite that bare a crowne: and it continued in his race untill Herod. 2. We want not sufficient evidence; for this is in the Scripture: for the prophet saith concerning Ieconiah, that none of his seed should sit upon the throne of Dauid, Ierem. 22.30. in him the regall line of Iudah ended. 3. A third opinion is, that the high priests after the captivitie were of Iudah by the mother side,No King of the tribe of Iudah, after Ieconiah. as Iehoiada the priest married Iehoshabeath sister to Ahaziah the King, 2 Chron. 22.11. sic T…status. some say further that they were also of the tribe of Iudah by the fathers side: and by this meanes, the scepter did not depart from Iudah.

Contra. 1. It is uncertaine, whether the high priests did alwaies take their wives out of the tribe of Iudah, though some did, nay it is more probable they did not. 2. Though they did, yet could they not be said to be of the tribe of Iudah: for the tribes were counted by the fathers side, not the mothers. 3. And by this meanes, it should be rather true of Levi, that the scepter should not depart from him, than of Iudah. 4. Neither will it satisfie to say, the high priests were of Iudah by the fathers side, for then the Machabees might have challenged the kingdome by inheritance, whereas it came to them by election: as Ionathan was chosen by consent of the people, in the place of Iudas, 1. Mach. 9.31. and beside the Apostle witnesseth, that never any of the tribe of Iudah had the office of the priesthood, Heb. 7.14. but Mattathias was a priest, 1 Mach. 2.1. and therefore not of Iudah.

4. Cajetanus answereth, that the scepter was taken away quoad actum, in act, but not quoad spem, in hope: but still they were in expectation, that the kingdome should be restored in the Messiah.

Contra. This answer is not sufficient. 1. Because Iacob speaketh of the visible and terrene kingdome, annexed to Iudah, whereof there was no hope to have it restored, as the prophet Ieremie saith of I… conias, that none of his seed should sit upon the throne of David, Ierem. 22. and yet the Messiah came of Ieconiah: his kingdome was therefore spirituall. 2. By this interpretation, this place, which we urge against the Jewes, to prove that the Messiah is come, should want his force: seeing they might also answer, that the kingdome of Iudah is onelyonly ceased and intermitted in act, but not in hope to be restored.

p. 3935. Canus lib. 2. de loc. theolog. hath found out this answer, that the tribe of Iudah had not lost the scepter, quoad jus, in respect of their right, though, quoad usum, in regard of the use, it might bee administred by other tribes: and to this purpose hee alleageth that place, 1 Machab. 14.41. How the Iewes and priests consented that Simeon should bee their prince and high priest perpetually, till the Lord raised up the true Prophet: where the men of Iudah surrender their right to Simeon.

Contra. 1. True it is, that the right of the kingdome appertained to Iudah: and neither could the tribe of Iudah give it to any other tribe, nor they take it: and therefore it is well observed; that the Machabees and their posteritie were justly punished of God, as usurpers: first in being perverted with the wicked sect of Sadduces: for Ioannes Hircanus the sonne of Simon, was a Saducee, and put many of the pharises to death: so did his sonne Alexander, who slew 50000. Pharises; secondly, they were dispossessed of their crowne and dignitie by Antipater, their servant, and his sonne Herod. 2. Yet this cannot bee the meaning of this prophecie, for then wee could not conclude out of this place against the Iewes, that the Messiah is come, seeing they may also answer, that the scepter is not gone from Iudah yet, quoad jus, in respect of the right, and therefore they may yet expect the Messiah: Iacob therefore must be understood to speake of a reall and visible principalitie in Iudah, which should not cease, till Messiah was to come, and the ceasing thereof should be taken as a manifest argument of the approaching of the Messiah.

6. Wherefore, seeing it is manifest, that the scepter and princely government did not really remaine in the tribe of Iudah, till the comming of the Messiah: for Ezechiel thus prophesieth of the kingdome of Iudah: Thus saith the Lord, I will take away the diademe, and take off the crowne, it shall be no more the same, &c. I will overturne, overturne, overturne it, till hee come, whose right it is, and I will give it him, Ezech. 21.26, 27. And so indeed, the government after the captivitie was thrice turned, and changed, first they had captaines, as Zerubbabel, for their chiefe governours, then the high Priests, last of all, Kings. Seeing I say that the reall and actuall principalitie and regiment of Iudah ceased,How the scepter should not depart from Iudah, till Shiloh come. not long after the…r returne out of captivitie: as the Prophet Amos saith, In that day will I raise up the tabernacle of David, that is fallen downe, chap. 9.11. And seeing further that it sufficeth not, that the princely regiment remained still in the tribe of Iudah, in hope, or in right: for the Iewes might answer us, that it so remaineth still: therefore this prophecie can receive no other sense or interpretation, than one of these foure waies: which I will set downe, with the approbation of the best.

1. Some by Iudah understand, not the tribe of Iudah only, but the whole nation of the Iewes, both because, although there were of the tribes of Levi and Benjamin among them, yet the whole Common-wealth had the name of Iudah: and the Kingdome was in the tribe, lot, and territorie, that appertained to Iudah: and therefore it may fitly bee called the scepter of Iudah, though it might bee usurped by some, not of the tribe of Iudah: and in this sense it is true, that the Iewes had alwaies a King and governour of their owne nation, untill Herod an Idumaean invaded the regall dignitie, in the 30. yeare of whose reigne, Shiloh the Messiah was borne, Pererius, who alleageth Eusebius, histor. lib. 1. cap. 6. August. lib. 18. de civit. Dei, c. 45. Rupertus lib. 9. in Gen. c. 29. as authors and fautors of this opinion.

This interpretation might well bee received, but that it seemeth, by Iacobs severall prophecies of his sonnes, that hee meaneth particularly the tribe of Iudah, and such as should be borne of that tribe: for so is the meaning of that phrase, from betweene his feet: and seeing Iacob had said before, thy brethren shall praise thee, thy fathers sonnes shall bow unto thee, meaning by Iudah, that particular tribe, and not the whole nation of the Iewes, it should seeme that Iudah also in this place should be taken in the same sense.

2. These words also of Iacobs prophecie, untill Shiloh come, may bee understood of that time, when the certaine terme and number of years should be revealed of Shilohs comming, which was shewed unto Daniel in the first yeare of King Darius, Daniel 9.1. To whom Cyrus permitted the regiment of Babylon, who re…gned together with him: from which time there are reckoned 70. weekes, that is, 490. yeares: which weekes begin in the first yeare of Cyrus, when the Edict went forth for the returne of the Iewes, and end in the passion of Christ, at this time, &c. At this time Zerubbabel prince of Iudah was captaine of the people, Ezra 2 2. and unto this time, after the scepter was given to Iudah in David, it was not removed, but onelyonly during the captivitie of Iudah, when it is like also that the heads of Iudah bare the greatest sway over their brethren: I leave this interpretation to the judgment of the learned, neither doe I much insist upon it: seeing the prophecie of Iacob rather aymeth at the historicall comming of the Messiah, than the prediction of his comming.

3. Some doe take the word shebet here not for a Scepter, but for the tribe, as Iunius and Oleaster translate: the tribe shall not depart from Iudah: this opinion may seeme probable for these reasons: 1. the word is so taken in this chapter for a tribe, vers. 28. these are the tribes, shibte… and it is very rare, or not at all used in Moses for the scepter. 2. Thus this prophecie was evidently fulfilled, for till our Saviour Christs time the line of Iudah, especially from David, was exactly kept, as may appeare by the genealogie set downe by S. Matthew and S. Luke: but after Shiloh was come, the policie and government of the Iewes was within one generation dissolved, and the line and stocke of Iudah not regarded, but shuffled and confounded with the rest: neither can the Iewes tel at this day, of what tribe they are descended: I therefore herein approve of Calvins judgement, who understandeth this prophecie of the policie and common-wealth of the Iewes: which presently after the Messiahs comming was overthrowne. 3. But it will bee objected, that the tribe of Levi continued till Christs time, as well as Iudah, Perer. I answer, that Levi was none of the 12. tribes, neither had his peculiar lot, as the rest had, but according to the prophecie of Iacob, hee was dispersed in Israel: againe, though some of the Levites kept their pedigree, yet most of them could not prove their descent, as it appeareth, Ezra 2.62. these sought their writing of the genealogies, but p. 394they were not found, therefore were they put from their Priest-hood: and further mention is made, that the names of the chiefe fathers of the Levites were written unto the dayes of Iohanan, and some of them to the reigne of Darius the last King of Persia, Nehem. 12.22, 23. it seemeth then, that after that, their genealogies were not kept.

4. Some understand this prophecie of the 70. Elders, called Sanedrim, which were elected out of Iudah, to whom the cognizance of the weightiest causes, and establishing of lawes appertained: who were of such supreme authoritie, that they convicted Herod, who hardly escaped the sentence of death for his contumacie: these Sanedrim continued untill Herod, who not long before Christs birth, rooted them all out: and then Herod himselfe was absolute King: sir Mercer.

This interpretation joyned with the former, I preferre before the rest: for in this sense Iudah shall be taken for the particular tribe: and the word shebet, signifieth sometime the authoritie of the Judge and magistrate, as Iudg. 5.14. Amos 1.6. The meaning then of this prophecie is, that Iudah should bee possessed of the regall, or at the least the chiefe authoritie, untill Messiah come.

QUEST. XIV. Of the abundance of vines and wine promised to Iudah.

Vers. 11. HE shall binde his asse foale to the vine, &c. 1. Wee doe not with O…kelos, by the asse and foale, understand the parents and children, that should cleave unto the law, as tyed to the vine: and by the washing of their garments in wine, that the Princes should bee cloathed in purple: by the eyes, the hills which should bee full of vines; and by the teeth, the fields white with corne. 2. Neither need wee here run to allegories, as to make the binding of the asse to the vine to insinuate the calling of the Gentiles to Christ: and by the blood of the grape to understand the blood of Christ, by the which wee are washed from our sinnes: by the eyes, the Prophets and Apostles: by the teeth, the Doctors and Pastors of the Church, whose office it is to prepare the spirituall food for the people. 3. Nor yet is that mysticall sense proper to this place, to signifie the abundance of spirituall knowledge in the Church under Christ. 4. And with Hierome literally to understand the colt which the Apostles found tyed, which they loosed and brought to Christ, seemeth to be forced. 5. Wherefore the meaning is no more but this: to shew, that in Iudahs lot, there should bee vines of that greatnesse as they might serve to binde their asses unto, Perer. and they should be as common, as shrubbes, and bushes, to the which they use to tye their Cattell, Iun. Calvin. And that they should bring their asses to their vineyards, to load them with grapes, Mercer. Yea and such plenty of wine they should have, that they might use it in stead of water to wash their garments, Mercer. and it should bee excellent wine, such as maketh the eyes of them that drinke it red: and such store of good pastures should bee in Iudahs portion, that they might eat milke in great abundance, Iun.

QUEST. XV. Of the situation of Zabulun.

Vers. 13. ZAbulun shall dwell by the sea side. 1. Iacob rehearsed not his sonnes according to the order of their birth, for Zabulun was the tenth sonne: first, he nameth the sonnes of Leah together, then the sonnes of the concubines; Zabulun is set before Isachar, who was the elder in respect of the situation of the countrey, for Isachar had his lot betweene Zabulun and Dan, Mercer. Zabuluns border did not extend to Zidon, for it is like mention would have beene made thereof, Iosh. 19. where the dwelling of Zabulun is bounded, Perer. Neither is the meaning that they should only traffike with the Sidonians, as Andr. Masius: but that their side and coasts should bee over against S…don, situated by the sea, and full of havens, Iun. 3. This tribe of Zabulun was famous, because of the mount Tabor, where Christ was transfigured, and the citie Nazareth, where Christ was conceived, Luke 1.26. and brought up, Math. 2.23. there also Christ began to preach, Matth. 4.15. to the people that sat in darknesse: he began there, where was greatest need: for they that dwell by the sea are most given to corrupt manners; 1. Because of their wealth, which maketh them proud. 2. Their situation, which ministreth occasion of robberies, and pyracies upon the seas. 3. Because of their trading with other countryes: and therefore Plato in his common-wealth would not have the Metropolis, or chiefe citie, neere unto the Sea, by ten miles, as Eusebius sheweth, that Ierusalem was situate, Libr. 12. de praeparat. c. 27. ex Perer. 4. I omit here Ambrose allegorie, that compareth the Church to Zabulun, which is situate upon the sea of this world, subject to much trouble, seeth the wracke of Heretikes, Pagans, Iewes: is occupied in spirituall merchandise, in transporting and bringing men to the kingdome of God: Iacob hath no such meaning here, but only sheweth how well Zabulun should bee situated for trafficke, as Moses afterwards said, Rejoyce Zebulun in thy going out, that is, in thy prosperous voyages, Deut. 33.18.

QUEST. XVI. Of Isachars sloth and love of ease.

Vers. 14. ISachar shalbe a strong asse, &c. 1. The Chalde paraphrast giveth a contrary sense, that Isachar shall subdue provinces, and dispeople the inhabitants: whereas Iacob sheweth, that by reason of their sloth, they shall become tributarie. 2. Some Hebrews understand this couching like to an asse, of their great labour and studie in the law, as out of this tribe came men that had understanding of times, to know what Israel ought to doe: 1 Chron. 12.32. but this is but an inforced interpretation. 3. Isachar then is compared to a strong asse, (not lying betweene two bounds, that is, the sea of Galilee on the one side, and Thabor on the other, as Mercer. but) couching betweene two burthens, as the word mish…hat, is better translated: because an asse yeeldeth his backe to the burthen, and willingly beareth it, and plyeth his provender, notwithstanding his burthen; so Isachar should labour as an asse in tylling of the ground, and give himselfe to sloth at home, and doe no exploit abroad, as Moses saith, and thou Isachar in thy tents, Deut. 33. That is, hee would not willingly be drawne from home, but rather choose to redeeme his ease and quietnesse with any tribute, imposition, or other burthen, that should be laid upon him, Iun.

p. 395QUEST. XVII. How Dan should judge his people.

Vers. 16. DAn shall judge his people, &c. 1. In that Dan is placed next, who was the sonne of Bilha R…chels maid▪ and Nephtali was the other, but Gad and Asher come betweene, the reason may be, for that their … did so fall out together in the land: or i… … like that Iacob did not tie himselfe to any order in the setting downe of his children, Mercer. 2. This prophecie is unfitly applied to Antichrist, that he should be as a serpent biting the horse heeles, as Perer. for that Antichrist shall not come of Dan, it shall be shewed afterwards among the places of confutation: neither … understood of the tribe onelyonly in generall, that it should be counted as one of the tribes, Calvin. nor yet of Sampson onelyonly, as the Hebrewes, who caused the rider to fall back wards▪ when he pulled downe … house upon the Philisti…: But it is both understood of the whole tribe in generall, how by subtilty they should inlarge their bounds, as we may see Iudg. 18. with a speciall reverence to Sampson, who of Dan judged Israel 20. yeares, and by subtilty unawares did assault the Philistine: and therefore is compared to a Lion leaping out of Bashan for his prey, Deut. 33.2…. so that this is set downe as an honour to the tribe of Dan ▪ that as out of other tribes, foure onelyonly excepted, Ruben, Simeon, Gad, Asher, so out of Dan should arise one that should judge his people, Chalde▪ Paraph. Iun.

QUEST. XVIII. What salvation Iacob looketh for.

Vers. 18. O Lord I have waited for thy salvation, &c. 1. The meaning of which words is not that he desireth to be preserved from the craft of Dan, as before he said of Simeon and Levi, into their secret let not my soule enter, vers. 6. Olanster. 2. Nor yet doth Iacob correct himselfe, as though he had taken Sampson for the Messiah, for seeing by the Spirit of Prophecie what great deliverance he should bring to Israel: and therefore now sheweth that he expecteth another Saviour, Rupert. Lyr…us: for Iacob did know that the Messiah should come of Iudah, and not of Dan. …. Neither ye… saith hee thus to convince the Jewes of errour, which in time to come should take Antichrist for the Messiah: teaching them to expect the true Messiah, Perer. for there is no such feare that the Jewes should take Antichrist, which is the Pope, with his idolatrous corporation for their Messiah. 4. Therefore Iacob foreseeing the double dangers which the tribe of Dan should be subject unto, both temporall, in being oppressed of their enemies, as they were of the Ammorites, Iudg. 1.24. and spirituall in being corrupted with idolatry, Iudg. 18. Iacob prayeth for Gods gracious assistance and deliverance, Iun. looking also to the Messiah, in whom the deliverance and redemption of his Church is accomplished.

QUEST. XIX. Of the victorie of Gad.

Vers. 19. GAd, an host of men shall overcome him, &c. 1. Iacob alludeth much to his sonnes names: as before he said, Dan shall judge his people, whom Rachel so called, because the Lord had judged on her side, Gen. 30.6. which is derived of don, to judge: so here also in another sense reference is made to the name of Gad, which signifieth an host or armie.

2. Some doe understand this prophecie of Iepthe, of his good successe against the Ammonites Iudg. 11. whom they thinke to have beene of the tribe of Gad, because he was of Gilead, where the Gadites inhabited, 1 Chron. 5.16. Cajetan. Contra. Iepthe is rather to be thought to have beene of the tribe of Manasses, because Gilead was his father: not Gilead the sonne of Machir, the sonne of Manasses, but another of the same name and kindred: and the children of Manasses had the halfe of Gilead in their lot, as the Gadites had another part, Ios…. 13.31.

3. Some doe expound this prophecie of the Gadites marching with the rest of the tribes against the Canaanites, and their returning backe againe over Jordan to their owne possessions: so Hierome and the Chalde Paraphrast: but this was not peculiar to the Gadites, for the tribe of Ruben, and the halfe tribe of Manasses went also before their brethren as well as Gad: neither in this their exploit were they overcome, but had prosperous successe against the Canaanites.

4. This prophecie then is rather to be preferred to the divers conflicts which the Gadites had with the Hagarenes, with Iethur, Naphish, and N…dab, whom at length they overcame, when as they carried from them 50000. Camels, and a great prey of cattell beside, 1 Chron. 5.20. Iun. Mercer. This also is agreeable to the prophecie of Gad: comparing him to a Lion, that catcheth for his prey, the arme with the head, Deut. 33.20.

5. Moses goeth further, and speaketh more particularly to Gad, as,Moses prophecie of Gad compared with thi… of Iacob. He looked unto himselfe at the beginning, and there was the portion of the law-giver hid: that is, the Law-giver Moses, first looked unto this tribe, and gave them a portion beyond Jordan: the Latine translator readeth corruptly; Because the Doctor or teacher was buried or laid up in their part or lot: which Perer. understandeth of Moses buriall in Mount Nebo, which afterward belonged to Gad: but the place of Moses buriall was not yet revealed: Moses further addeth; He shall come with the hands of the people, to execute the justice of the Lord: which was performed when Gad went up before Israel against the Canaanites.

QUEST. XX. Of the blessing of Asher.

Vers. 20 COncerning Asher, his bread shall be fat, and he shall give pleasures for a King. 1. Some reade, he shall enjoy, or be nourished with the pleasures of a King, Chald. but the other reading is more proper and agreeable to the originall. 2. These pleasures fit for a King, are not understood of his fat bread, as Mercer. but rather of other delicate fruits wherewith that Countrey abounded: as Moses saith, of Asher, He shall dip his foot in oyle, Deut. 33.24. which is acceptable to Kings, and whereof are compounded sweet ointments for Princes, Ol…aster. 3. Moses setteth downe other blessings of Asher beside the pleasantnesse of his soyle: as that he shall be blessed with children: His shooes should be iron and brasse: his Countrey should abound with these mettals: and further, his strength should continue all his dayes: p. 396Asher should bring forth strong men: Hierome readeth, as the dayes of thy youth, so shall be th…e old age, rather interpreting than translating: Iunius for strength, readeth, speech, making this to be the sense; there shall be speech of thee as long as thou livest: but the word …, signifieth strength, rather than speech, as the Septuag. doe expresse the sense by the word, Exius, …, strength. 4. This fat bread may … tually be applied to Christ, who i… the bread of life, that nourisheth our soules. Iohn 6. Must…l.

QUEST. XXI. Of the blessing of Nephtali.

Vers. 21. NEphtali is an hinde let goe, giving goodly word…, &c. 1. The Hebrewes understand … blessing given to Nephtali of the fruitfulnesse of the ground, which by reason of the forwardnesse therof in speedy bringing forth of fruit, is compared to an Hinde: from thence the first offering were brought to the Temple, over the which the Priests praised God: to this sense the Chalde Paraphrase seemeth to incline, as is to be seene before in the divers readings. 2. Some doe apply it to Barak of Nephtali whose victory against Sisara is described, Iu…. 4. and the goodly or faire words here spoken of, to the … of Barak and Deborah, Iud. 5. Consent. 3. But as this prophecie very well comprehendeth that event, … generally describeth the state and condition of the whole tribe, who should be as forward to battell … an Hinde let goe of the hunters is swift: but yet they should by friendly and peaceable words seeke for peace, before they would rashly attempt wa…e, Iunius they should be of gentle and friendly behaviour▪ and therfore beloved, Perer. Hereunto agreeth the prophecie of Moses: Nephtali satisfied with …, and filled with the blessings of the Lord, Deut. 33.23. 4. And whereas it followeth in that place, possesse the West and the South: the meaning is not, that he should possesse the Sea, as Hierome trana…sleth, either the Mediterranean Sea, or the Sea of Tyberias, as the Chalde: or that he should by traffique with others have benefit of the Sea; but because the Sea was Westward, it is usually taken for the West, as Gen. 12.8. Bethel is said to be on the Sea side, that is, Westward. 5. This prophecie also may bee extended to the times of Christ, who began to preach and to utter his pleasant and comfortable words in the tribe of Nephtali, Matth. 4. Hierome.

QUEST. XXII. Ioseph why compared to a fruitfull bough.

Vers. 22. IOseph shall be a fruitfull bough. 1. Which is a better reading than to say, a sonne increasing: because of the words following, a fruitfull bough by the West side, where the metaphor is continued: Ioseph is campared to a fruitfull bough planted by the fountaine, Iunius. 2. His branches run upon the wall, that is, out of him branched the two tribes, Ephraim and Manasseh, Chald. Iun. Some reade, his daughters ran upon the wall, which R…si expoundeth of the daughters of Egypt, that did strive to behold Ioseph riding in his chariot: some of Iosephs mistresse that gazed upon his beauty: but the first r…ading is to be preferred, Iun. Mercer.

QUEST. XXIII. How Ioseph his bow abode strong, &c.

Vers. 23. THe archers grieved him, &c. his bow abode strong, &c. Some referre this to the time to come, signifying the great troubles and afflictions which Iosephs posterity should have, and the divers conflicts with the Syrians and other enemies: but it more aptly describeth the divers attempts of Iosephs brethren, of his mistresse and master against him, Iunius, Mercer. 2. It typically also setteth forth the practices of the Scribes and Pharises against our Saviour▪ Calvin. The Septuagint reade amisse, Their bowes were broken: and the Latine Interpreter, The bonds of his armes were loosed: referring it to the bonds and fetters wherewith Ioseph was tied: whereas in a contrary sense the text is, his armes were strengthened: not adorned with bracelets and gold, as the Chalde: but Ioseph is likened to a strong archer: that as the other his enemies as archers shot at him, so his bow was steadfast, and his armes strong: thus the inward fortitude and strength of his minde is expressed, Mercerus.

QUEST. XXIV. In what sense Ioseph is called the feeder and stone of Israel.

Vers. 24. OF whom the feeder, &c. 1. Of whom, that is, of the mighty God of Iacob, not of Ioseph, for he is meant by the feeder: nor from whence came the feeder, that is, out of prison Ioseph was taken: but the meaning is, that the mighty God of Iacob appointed Ioseph to be a feeder, &c. 2. Neither by the feeder doe we understand the Captaines and Kings that came of Ephraim, out of Ioseph: neither yet doe we approve that reading, Of whom was hee that feedeth the stone of Israel: that is, Iacob, which was the head and stone of that familie, as the Chalde, Mercer. Pagnin. nor yet by the stone of Israel is God understood in this place, as the Genevens. reade, the feeder of the stone of Israel: but the best reading is, of whom, that is, of God was the feeder and stone of Israel, that is Ioseph, who was the nourisher of his fathers house, and as a stone and rocke of refuge unto his brethren, Iun.

QUEST. XXV. Of Iosephs blessing both from above and beneath.

Vers. 25. WHo shall blesse thee with the blessings of heaven from above. 1. By the blessings of heaven he understandeth not onelyonly the pleasant showres and raine, but the goodnesse and wholesomenesse of the ayre, and the sweet influence of the starres: as Moses further explaneth this prophecie: Blessed of the Lord is his land, for the sweetnesse of heaven, and for the dew, &c. for the sweete increase of the Sunne, and for the sweet increase of the Moone, Deut. 33.13, 14. 2. By the blessings of the depth, is meant not onelyonly the earth below, as the Septuag, but the rivers and springs, which doe arise from beneath and water the earth, Mercer. 3. By the breasts and the wombe, are signified not onelyonly the plentifull increase and prosperous …ducation of the children, as the Chalde, but the multiplying also of beasts and cattell, Iun. but this blessing upon Iosephs posterity, was afterward because of their sinnes turned into a curse upon Ephraim▪ Give them a barr…n wombe, and dry breasts, Ose. 9.14. Muscul. 4. I omit here the mysticall application of this text unto Christ, who was blessed both from above, as God, and from below, as man; p. 397who was blessed in the wombe, being conceived without sinne, and blessed at his mothers brests, Perer. Though all this be true of our blessed Saviour, yet it is not the meaning of this place.

QUEST. XXVI. How Iacobs blessing is said to be stronger than the blessing of his elders.

Vers. 26. THe blessings of thy father, &c. Some read, shall be stronger than the blessings of mine elders. B.G. P. and do understand it some of the blessings of his elders passiuely, wherewith they were blessed of their fathers: that Iacob bestoweth a greater blessing upon Ioseph than his fathers received, Mer. Some, actively of the blessings, wherewith his elders blessed him, Burgens. But Isaacks blessing upon Iacob, whereby hee bestowed the birthright upon him, seemeth not to have beene inferiour to this given to Ioseph: some understand the blessings which Iacob received of God, & the promises, which were greater than any which his fathers received, Lyran. True it is, that Iacob had more visions, than any of his fathers, Abraham or Isaack and that he excelled in the gift of prophesie, and that he saw greater increase of his seed: yet Iacob would not preferre himselfe before Abraham, who by faith was justified with God, & is called the father of the faithfull: some say Iacobs blessing upon Ioseph was greater, because it was neerer to take effect, Calvin. 2. But the other reading is to be preferred: that, the blessings of thy father are strong, with the blessings of mine Elders: not above them, or strengthened by them, as though Iacobs blessing received force and vertue from his fathers blessing, as Rupertus: but that being added together, and united with the former blessings of Abraham and Isaack, they are the stronger: so that all those blessings together, of Abraham, Isaack, and Iacob, doe light upon the head of Ioseph, Iunius. The Hebrew preposition gna…, signifieth as well cum, with; as supra above.

QUEST. XXVII. What is meant by the end of the hils of the world.

Vers. 26. VNtoUnto the end of the hils of the world. 1. Some read, to the desire of the hils. H.P. and understand it of the Messiah, who was appointed to come, from the beginning of the world, before the hils were, Rupert. Some by the hils interpret the Princes of the world, that desired to be partakers of Iosephs blessings, Cal. 2. But the better reading is, the end of the hils: and so the word here used, taavah, shall be derived rather from taah, which signifieth to limit, than from avah, to desire: Mercer. which words wee rather with Kimhi, whom Iunius followeth, referre to the duration and continuance of time, that this blessing shall continue, as long as the hils: than with R. Salomon referre it to the place: as that this blessing should not containe it selfe within the countrey of Canaan, but be extended to the utmost hils of the world, Iun. Mercer. 3. This blessing promised to be perpetuall, as concerning things temporall, was conditionall, and Iosephs posterity lost it by their sinnes: but the spirituall verity and truth thereof is eternall in Christ, Mercer. 4. This blessing pronounced upon Ioseph, may also bee extended to the fruitfull hils and mountaines, which fell to the lot of Iosephs sonnes, as Moses in Iosephs blessing, maketh mention of the ancient mountaines and old hils, Deutr. 33.15. T…stat.

QUEST. XXVIII. Why Ioseph is said to be separate from his brethren.

Vers. 26. VPonUpon the head of him that was separate from his brethren, &c. 1. Some reade, the Prince of his brethren ▪ and so would derive it of nazar, a crowne. 2. Hierome a Nazarite, as though Ioseph should be so called of his holinesse and chastity: but as yet the profession of the Nazarites was not instituted. 3. Ioseph then is said to be separate from his brethren, for so nazar signifieth, to divide or separate: not for that he did separate himselfe from the evill manners and conditions of his brethren, whom he complained of to his father, or because his brethren did separate him from themselves, when they sold him into Aegypt, but because the Lord separated, and set him apart from the rest, and advanced him to honour, Iun. Vatab.

QUEST. XXIX. Why Benjamin is compared unto a Wolfe.

Vers. 27. BEnjamin shall ravin as a Wolfe. 1. R. Salomon applyeth it to that exploit of the Benjamites, that took as a prey the daughters of Silo, as they came forth to daunce, to bee their wives. 2. Some other understand it of Saul that prayed upon the Amalekites, in the morning, and of Esther and Mordeca…, that in the evening, that is a good while after, made a prey of Haman. 3. Some of the fathers, as Ambros. Chrysostome, Theodoret, referre this prophecie to Saint Paul, who was of Benjamin, and as a wolfe at the first made havocke of the Church, but afterward being converted, divided the spoyle among the Gentiles, in preaching of the Gospell. 4. Some doe thinke this spoken of Benjamin, because the Temple was situate at Jerusalem, in the tribe of Benjamin: where the sacrifices were brought to the alter, which devoured them as a wolfe: but this was more proper to Levi, for the Priests did eat that which remained of the sacrifice,) than to Benjamin: indeed Moses touched this prerogative of Benjamin in his blessing, saying, that God dwelled between his shoulders, Deut. 33.12. that is, upon the hils in his chiefe city, where the temple stood: but this is not the meaning here. 5. Wherefore this prophecie sheweth the warlike disposition of the whole tribe of Benjamin, as may appeare by that fierce battell which they fought with the other tribes, wherein they twice overcame them, being fewer in number, Iud. 20. and by the wars, which the house of Saul had with David, and the tribe of Iudah for the kingdome, Iun.

QUEST. XXX. How Iacob is said to have given every one of his sonnes a blessing.

Vers. 28. EVery one of them he blessed with a severall blessing. Because Iacob did not blesse all his sons, but accursed three of them, Ruben, Levi, and Simeon. 1. We neither say with Ambrose that they are rather to be called prophecies, than blessings, lib. de Benedic. Patriarc. c. 2. 2. Neither with Pererius, that they were so called of the greatest part: for it is said, that he blessed every one. 3. Neither by the word blessing, is cursing understood by an antiphrasis, that is, a contrary kind of speech, as some thinke: but Iacob blessed them verily and indeed. 4. But the opinion of R. Salomon is not farre from blasphemy, that Iacob did indeed purpose to blesse his sonnes, but falling into phrensie, he cursed them in stead of blessing: for this were to make the motions of Gods spirit, mad fits. 5. Neither is it like, that Iacob gave his sonnes other blessings here not expressed. 6. But hee indeed blessed them all, though not alike: for the temporall chastisement laid upon Ruben, Simeon, Levi, was but a fatherly correction for their amendment, Calvin. they also are blessed, because they are counted among the tribes, & had their inheritance among p. 398them, Mercer. whereupon afterward, Moses in particular blessed both Ruben and Levi, Deut. 33. Iacob also doth conclude these three within the number of his sonnes, and so comprehendeth them within the covenant, Iun.

QUEST. XXXI. Of the double cave where Iacob desired to be buried.

…wesVers. 30. IN the cave that is beside Machpelah, &c. 1. Iacob maketh a particular and perfect description of the cave, where he would be buried, from whence he had beene absent 17. yeares, Ioseph 39. yeares, that they should not doubt of the place. 2. But that is a fable devised by the Jewes, that Tsepho the sonne of Eliphaz did strive with Iacobs sonnes about this burying place, and that he fought a great battell with them, but they overcame him and brought him downe to Aegypt, and when Ioseph was dead, he fled out of Aegypt into Italy. 3. Iacob intreated his sonne Ioseph to bury him with his fathers, but he chargeth and commandeth his sonnes: because Ioseph was the principall, who should obtaine leave of Pharaoh, and at whose costs Iacobs funerall should bee solemnized: the rest were but to accompany him, Mercer. beside his other sons did still depend upon him, and were as a part of his family, whereas Ioseph was a man of great command and authority in Aegypt, Perer. 4. Iacob sheweth who were buried there, and maketh speciall mention of Abraham; that his sonnes should bee more carefull there to bury him also, seeing Abraham had of purpose bought that ground to bee a place of buriall for him and his, Luther. and seeing that his mother was there buried, and Leah his wife, it might seeme more reasonable that he should be buried there also. 5. These three couples here mentioned were buried together there, Abraham, Sara: Isaack, Rebeckah: Iacob, Leah: the hebrewes thinke also that Adam and Eve had their sepulture there, but that is not like: as it is also uncertaine, whether any other of the twelve Patriarkes were there interred, Mercer.

QUEST. XXXII. Why Iacob maketh mention againe of the purchase of the cave.

Vers. 32. THe purchase of the field, &c. 1. This repetition is not inserted by Moses, as Marlorat; but they were the words of Iacob. 2. This verse therefore without cause is wholly omitted and left out by the Latine Translat…r. 3. Yet did not Iacob here shew unto his sonnes the very instrument of conveyance, whereby Abraham did purchase the cave and field, as the Hebrewes: for that rite & custome was not then in use. But Iacob hereby sheweth the undoubted right which he had to that ground, whereof his fathers had possession both alive and dead.

4. Places of Doctrine.

1. Doct. How the Patriarkes and Prophets used imprecations.

Vers. 7. CVrsed be their wrath, &c. The righteous did many times use imprecations and denounce curses: as David, Psal. 35.4. Let them be confounded and put to shame that seeke after my soule: and in other places, and Iacob here: but they did it not in wrath, or in their heat, but with these considerations and regards: 1. They spake as Prophets, and as Ministers and Pronouncers of Gods sentence and decree: so that they were not so much maledictions, as predictions, Perer. 2. For the most part, they accursed such only in temporall things for their amendment: as Iacob here doth his sonnes: as David also saith, Fill their faces with shame, that they may seeke thy name, O Lord, Psal. 83.18. Perer. 3. If they denounced any spirituall curse, it was upon such as were incorrigible: as Psal. 68.21. God will wound the hairy pate of him, that goeth on in his sinnes. 4. They did not hereby revenge their owne particular cause, but did censure them as enemies to the whole Church: as Psal. 35.20. They imagine deceitfull words against the quiet of the land. But these examples are no warrant for us to use the like imprecations, because we have not the like spirit of prophecie: as our Saviour answered to Iames and Iohn, who asked him if they should command fire to come downe from heaven upon the Samaritans, as Elias did; Ye know not of what spirit ye are of, Luk. 9.55.

2. Doct. Iacob prophesieth of his sonnes, as the spirit of God directed him.

FUrther, in that Iacob spareth not to pronounce the curse of God against his owne sonnes: it is evident that hee spake not of any partiall affection, or ambitiously seeking to make his posterity great, as the prophane disciples of Lucian the Atheists use to object against the doctrine and history of Moses, Calvin. but that he spake as he was thereunto moved by the spirit of God: both in that against his naturall and fatherly disposition, hee pronounceth hard and heavy things against his sonnes; as also because the event afterward answered to these his predictions.

3. Doct. All our helpe and strength is from God.

Vers. 24. THe armes of his hands were strengthened by the hand of the mighty God, &c. Although in waging of battell, weapons of warre, and other meanes are carefully to be used; yet the help power and strength must come from God: as Ioseph was strengthened by the hand of God against his enemies: as David prayeth, Make haste to deliver me, make haste to helpe me, O God, Psal. 70.1. Luther.

5. Places of Confutation.

1. Confut. That the punishment of sinne remaineth not after the remission of the fault.

Vers. 6. INto their secret let not my soule come. This punishment, which was inflicted upon Simeon and Levi, was not a satisfaction for their sinne past, which was already upon their repentance remitted unto them, as the Popish doctrine is, that the punishment of sinne often remaineth, the fault being pardoned: but the Lord thinketh good to chastise those which have offended, though their sin be forgiven them, for these causes: 1. That they may thorowly be humbled, and take heed, that thy commit not the like againe: as David therefore saith, It is good for me that I have beene afflicted, Calv. 2. For the example of other, that they also may be warned, that they offend not in the like: as this correction imposed upon Simeon and Levi, was for the admonition of their brethren and posterity. 3. That men feeling the justice of God in their due corrections, may flee unto Gods mercy, and the promises of God in Christ: as Adam, when he received the sentence of death for his transgression, had also the promise of the Messiah given him, Mercer.

p. 3992. Confut. Against popish ….

SEeing then, that corrections remaining after the forgivenesse of sin, are to make ourselves and others more cautelous: this is no ground for the Popish purgatory paines, which are not visible, and so serve not for the example of others: neither are they availeable unto godly repentance, for the which there is no place after this life, Mercer.

3. Confut. Peter not the chiefest of the Apostles because first ….

Vers. 3. RVben mine eldest sonne. This is to be observed, that the twelve Patriarks are not rehearsed in the same order here, as before, Gen. 30. and Genes. 27. and afterward, Numb. 1. …. 33. yet … these places Ruben is named first: but not alwayes, sometime Iudah is named before him, as Numb. ….2. As then this were but a simple argument for the preheminence of Ruben before his brethren, because he is in most places named first, being the eldest: so as simply doe the Papists conclude for Peters supremacie before the other Apostles, because he is commonly named firsts which was rather because of his Eldership, than any priority before the rest: neither is he alwayes named in the first place, for Galat. …9. … is named before him.

4. Confut. The bookes of Iudith and Tobie not canonicall.

Vers. 5. SImeon and Levi brethren in evill. Hence it may appeare, that the booke of Iudith is not Canonicall, because there this fact of Simeon is commended, cap. 9.2. which here Iacob condemneth and accurseth. It satisfieth not to say with Dyonis. Carthusian. that the fact of Simeon and Levi in respect of the Sichemites was just, but unjust in respect of them who brake their faith and covenant: for Iudith commendeth their zeale; which were moved with thy zeale, v. 4. Neither is Lyranus and Pererius answer sufficient: 1. For Iudith in that place commendeth also the manner of the fact, and saith, that God did put the sword of vengeance into their hand, vers. 2. and Iacob here curseth their very affection and zeale wherewith they were first moved: Cursed be their wrath, for it was cruell: and further, whereas Iudith doth set it downe as a reward of their zeale, Thou gavest their Princes to the slaughter: Iacob even therein doth accurse: For in their wrath they slew a man. It is evident then that the booke of Iudith was not written by the spirit of God, because it commendeth that which is here condemned. Seeing also Iacob remembreth Sampson in Dan; Mordecai and Esther in Benjamin; Barak in Nepthali: it is like that Tobie also under Nepthali, and Iudith in Simeon, should not have beene forgotten, if their stories were of like truth.

5. Confut. The Pope succeedeth not Christ in this Kingdome.

Vers. 10. THe scepter shall not depart from Iudah. Pererius applieth this to the kingdome of Christ, that is, his Church, which shall endure for ever, and so shall the Pope Christs vicar (saith he who succeedeth Christ as the sonne doth the father) in his authority and dignity, in Gen. 49. numer. 58. Con…a. True it is, that of Christs dominion there shall be none end, and that he will alwayes have a Church upon the earth. But the Pope, which is the Antichrist, is no successor to Christ, but an usurper of his kingdome: he is Christs son, as the Jewes boasted they were Abrahams sonnes: but Christ telleth them plainly, They were of their father the Devill: if ye were Abrahams children (saith our Saviour) ye would do… the workes of Abraham, Iohn 8.39.44. So the Pope is his sonne, whose doctrine he followeth: but to forbid to marry, and to teach to abstaine from meats (as the Pope doth) are the doctrines of Devils, 1 Tim. 4.1, 2.

6. Confut. Antichrist shall not come of Dan.

Vers. 17. DAn shall be a serpent by the way, &c Divers of the ancient Writers upon this place did ground their opinion, that Antichrist should come of Dan, and therefore they say that tribe is omitted, Apocal. 7. and this Pererius holdeth a probable opinion, and worthy of credit. Con…r. 1. By this meanes that which Iacob pronounceth as a blessing upon Dan, they turne to a curse: and whereas Iacob speaketh of one that should be a deliverer of his people, which some doe fitly apply to Sampson, they would have him point out an enemy and adversary to the Church of God. 2. The tribe of Dan was dispersed a thousand yeeres before Antichrist appeared in the world. 3. Dan is omitted in the Apocalypse, because of the idolatry which began in that tribe, wherein Antichrist doth imitate him, though hee come not of his stocke: so likewise is Simeon omitted in Moses benediction, Deuter. 33. yet they will not …nferre, that Antichrist should come of that tribe: as Simeon is omitted by Moses for his evill example, so Dan is by Iohn for his idolatry.

7. Confut. Against Limbus ….

Vers. 25. WHo shall blesse thee with the blessings of the deep… … lieth beneath. Pererius maketh Ioseph here a type of Christ: whom the Patriarks blessed and praised in the lake or Limbus, in the deepe beneath, whom he delivered from thence, numer. 1…5. Contra. 1. These are but weake arguments of such weighty matters, that are taken from types and figures. …. Iacob speaketh here of temporall blessings, of the wholesome aire, pleasant dewes, fruitfull ground, and nourishing springs in the deepe below; they are therefore unproperly applied to spirituall. 3. Neither shall he ever be able to prove, that the Patriarkes were shut up in the deepe below: seeing that the rich man in hell looked up, and lift up his eyes to Lazarus being in Abrahams bosome, Luk. 16. it was then a place above, not in the deepe beneath.

8. Confut. What it is to be gathered to his people.

Vers. 33. WAs gathered to his people. 1. Burgensis will have this people to be the fathers in Limbus, to whom Iacob went, so also Lyranus: Contra. 1. Henoch was of this people, to whom the Patriarks went after death, but hee was not in Limbus, hee was taken up to heaven and walked with God. 2. Abraham went to his fathers in peace, Gen. 15.15. that is, with joy and comfort: but what comfort is there in Limbus, a lake, and dungeon of darkenesse? 3. Wherefore to be gathered to his people, is p. 400not to be joyned to the Angels, as gloss. interlinear. for Abraham is said to goe also to his fathers, but the Angels were not his fathers: neither is this phrase all one, as to say, he slept with his fathers, or went the way of all flesh, or changed his life, as Perer. Mercer. for Ismael is said also to goe to his people, Genes. …5. Now Abraham and Ismael had not the same people to goe unto: the faithfull cannot be said to be Ismaels people, nor the prophane sort to be Abrahams. But if the meaning of the phrase were no more, than that they were gathered and joyned to the state of the dead, the faithfull and prophane sort should all goe to one people: wherefore this phrase betokeneth a speciall disposition of the soules of the faithfull after this life, in being associated to the company of the just: and a laying up of their bodies in assured hope of the resurrection, Calvin. Muscul. Luther. The Apostle also sheweth what it is for the righteous to be gathered to their people: Wee are come to the celestiall Ierusalem, to the innumerable company of Angels, to the congregation of the first borne, &c. to the spirits of just and perfect men, Hebr. 12.22.13. To all these are we joyned by faith while we live, and really, when we are dead: now quoad spem, in hope, then quoad rem, in deed.

6. Places of morall use.

1. Mor. Fathers must rebuke and chastise their children.

Vers. 4. THou shalt not be excellent. Fathers may learne by Iacobs example to chastise their children for their sinnes, as here Ruben is censured for defiling his fathers bed: for this cause Heli and his posterity were punished, because hee did not reprove his sonnes according to the quality of their offence, Perer.

2. Mor. Gods vengeance though it be deferred will certainly come.

FUrther, in that Rubens punishment had beene a long time suspended and deferred, almost 40. yeeres, after he had committed this uncleane sinne, yet at the last it commeth: let no sinner flatter himselfe in his impunity: for if the long suffering of God draw him not to repentance, it shall but increase his punishment: as the Apostle sheweth, Rom. 2.4, 5.

3. Mor. The short pleasures of sinne deprive men of many blessings.

AGaine, as Ruben for a little short pleasure, lost his birthright and dignity: so many for the vaine and momentany pleasures of this life, are deprived of many and great blessings: like to Esau, that for a messe of pottage, did part with his birthright.

4. Mor. Contumely against parents never goeth unpunished.

WE see also, what an high offence before God it is, to offer any wrong or contumely to our parents: such was Cham toward Noah; Absalon toward David; and here Ruben, that polluted his father Iacobs bed.

5. Mor. Against unjust and immoderate revenge.

Vers. 7. CVrsed be their wrath. The Lord condemneth all kinde of revenge that proceedeth of wrath, especially such as here was committed by Simeon and Levi. 1. It was done by craft and subtility, under pretence of friendship. 2. Against men unawares, suspecting nothing. 3. When they were in griefe of body. 4. With a pretext and shew of religion. 5. The revenge farre exceeded in greatnesse the quality of the offence: Such a kinde of revenge is unjust and cruell: Wherefore in this case, wee should follow the Wise-mans counsell: Say not, I will recompence evill, but wait upon the Lord, and he shall save thee, Prov. 20.22. Perer.

6. Mor. Every mans portion in the earth assigned of God.

Vers. 13. AS Zabulun shall dwell by the sea side. Hence we learne that the lot of men, for their habitation and dwelling in the earth, falleth not out unto them by chance, but by Gods providence and appointment: for as it is in the Psalme, The earth is the Lords, and the fulnesse thereof, Psal. 24.1. therefore every one should be contented with his lot and portion, as assigned unto him of God, Perer.

7. Mor. The Church shall overcome at last.

Vers. 19. ANd an host of men shall overcome him, but he shall overcome at the last, &c. So the Church of God, though it shall indure much trouble and sorrow in the world, yet it shall triumph and have the victory in the end: as our Saviour saith to his Apostles, In the world yee shall have trouble, but be of good comfort, I have overcome the world, Iohn 16.33.

8. Mor. The quiet and peaceable end of the righteous.

Vers. 33. HE plucked up his feet into the bed. Before Iacob had raised up himselfe as well as he could, not having his legs hanging out of the bed, as Perer. that had beene no fit lying for a man ready to dye▪ but he had stretched out himselfe before, as well as he could, for reverence unto the word of God, which he delivered: but now feeling the houre of his death to be instant, hee doth gather up his legs, after a seemely and quiet manner, not strugling or striving against death, as many doe, but as though death …ere in his power, he doth meekely and gently yeeld himselfe unto it: such a peaceable and quiet kinde of departure God often granteth to his children, Muscul. Howbeit, this is not alwayes so: for sometime a wicked man may dye like a lambe, still and quiet, as the Psalme saith, There are no bands in his death▪ Psal. 73.4. and a righteous man may have a strong death, by reason of the extremity of his sicknesse, and the manner of the disease: but yet inwardly he hath a peaceable and quiet soule: and therefore Balaam had good reason to pray as he did: Let me dye the death of the righteous, and let my last end be like his, Num. 23.10.