An Exposition of Genesis, Genesis · Chapter 50
CHAP. L.
The last Testament and death of Jacob being declared from Chapter 47. Ver. 27. Now follow the two other generals in this section. The funeral of Jacob; and the remaining life and death of Ioseph, which were the third, and fourth heads in it.
This Chapter containeth these two generals.
1. The funeral of Iacob. Ver. 1. to 13. Wherein,
1. Acts preparatory. Which are these,
1. Iosephs natural affection to his dead Father. Ver. 1.
2. His order for embalming him. V. 2.
3. The solemnities of mourning in Egypt. Ver. 3.
4. Iosephs intreaty for carrying his Father into Canaan with Pharaohs grant. Ver. 4.5.6.
5. Iosephs journy from Egypt to Canaan for that purpose with the events. Ver. 7.11.
2. The act consummatory, which was his interring in the place appointed. Ver. 12.13.
2. The history of Iosephs life and death afterward. Ver. 14.26.
1. The preparatory acts to Iacobs funeral are five, the first whereof, Iosephs natural affection expressed to his dead father. Ver. 1.Ver. 1. And Joseph fell upon his fathers face, and wept upon him, and kissed him, Sept. and Cald. same. With these Sam. Syr. and Ar. agree onelyonly. Ben. Uzziel. and Targ. Hierol. tell us of Iosephs fitting a place with cedar, where he made Iacobs body to lay, and there burnt sweet odours, with such like fables.
In this preparatory act we have to observe,
1. The term of connection, uniting this act unto the expiration of Iacob: no sooner did Iacob yeeld up his Spirit, but this natural affection breaks out.
2. The matter connected, which is a proposition of a preparatory act toward Iacobs funeral, such affection moveth to great care about it. Here note,
1. The subject of this action, Ioseph, no name els is added; yet it cannot be concluded that his other sons did not the like; some say all did, save Simeon and Levi; but nothing expresseth them in this kind to be more unnatural than the rest. Here Ioseph is onelyonly named, as at least more eminently shewing affection than the rest, or leading in it, the dearest son to the dearest father.
2. The action itself expressing natural affection in three acts.
1. And Joseph fell upon his fathers face: this is an effect of strong natural desire and love, which maketh Ioseph follow after his beloved father unto death, overcome with desire he even boweth down, and falls upon that face, that he had so much honoured when it was turned toward him alive.
1. The person, A dear son.
2. The posture, falling, caused by the over-working of affection.
3. The object of all, a father, and his pallid face; now become strange to the living, yet desired by a dear son.
2. He wept upon him.
1. The mourner, Ioseph a surviving son, and successour as a patron to Gods Church.
2. The lamented, a father to him. A Patriarch to the Church, and a Prophet by whom God taught them: each of these may provoke teares.
3. The lamentation is by way of weeping, the natural effect of natural affection, expressing itself upon access of evil, in the loss of any that might be a comfort, and access of any fears of evil to come.
3. He kisseth him. This is the last act expressing natural affection to his deceased father.
1. The agent is Ioseph, a son of love.
2. The object, a father natural and ecclesiastical.
3. The act, is a sweet expression of love to the body of such a father, now turning to the dust, in all the testimony of a pious heart in a dear son to a dear father, and of a surviving Prophet to a dead one is fully here exhibited.
Quest. Did Ioseph well in all this? did he not resist Gods will?
Answ. 1. In general, when natural affection is expressed toward the dead, with a respect to the right principle, the right rule of proportion, and the right end to express obedience, it is good and not evil, it is commanded; and the want of it is a sin. 2. All this cannot be denied concerning Joseph but that piety was the rise, Gods word the rule, and glory to God the end. 3. This was not to accuse the providence and will of God in putting an end to his fathers dayes, but to make a right use of it, in being sensible of such stroaks, and honouring such whom God would have honoured, yet with such a frame of heart, as willingly to yeeld him up unto God that took him.
It teacheth us.
D. 1. Loss of holy fathers and Prophets from Gods people here justly draweth out sad affections.
D. 2. The gracious sons of gracious fathers and succeeding Prophets of them departed may bewayle their loss.
D. 3. Piety to a deceased father may make a son fall upon his face dead, whom he honoured alive.
D. 4. A dead face of a gracious father and Prophet may draw reverence from pious sonn's.
D. 5. Saints surviving may lament with Gods approbation Saints departed.
D. 6. Gracious fathers of the Church as they live desired, so they dye lamented by their children.
D. 7. Natural expressions of love may lawfully be given to dead as well as living.
D. 8. The kiss of living Joseph to dead Jacob teacheth honour to gracious parents, dead as well as living. Ver. 1.
2. The next preparatory act for Jacobs funerall is Josephs order for imbalming him. Ver. 2. Wherein we have to note,
1. Josephs command, wherein occurr to observation.
Ver. 2.1. The authority commanding, Joseph, now in great power under Pharaoh, fit to do it.
2. The parties commanded, set out here,
1. By their relation, his servants, that is such as were under his command and salary, as is to be presumed, therefore at his beck to do his will.
2. By their profession, The Physicians, So it is read by Onkelos, Sam, Syr. and Arab. The Seventy differ from all who read it the buriers, foreign. a word strange from the original unles embalmers were so called. The word here used comet from a root signifying to heal. Whence some derive, Rephaim, that notes Giants. As being mighty to bring help,foreign others think it comes from Rapa, the father of them. 1. Chron. 20.6. But he was not in the time of Moses. Deut. 2.11. Others make it the name of devils, and damned ghosts. Prov. 21.16. But the word here is healers, therefore most proper to note physicians, or chirurgeons, whose work this was that it was commanded.
3. The command with the matter of it, He commanded them to imbalm his father; to season him with sweet Spices. Or ointments Onkel &c. read so. The Seventy to bury, &c. The word is to our understandings best rendred, To imbalm, which is done by seasoning or stuffing the body with spices to keep it from putrefaction; at this art the Egyptians were very exact, to preserve bodies for hundreds of years as some report. From them the Jewes took it as is conceived. And it was used about their Kings & great men. 2. Chron. 16.14.32.33. So was it done to Christ. Iohn. 19.39.40. Read Herodot.
2. The servants obedience, And the physicians imbalmed Israel, Onkel, &c. same. The Seventy read, the buriers buried him. where,
1. The parties obeying, the physicians commanded.
2. Their obedience, They embalmed Israel, Ioseph names him his father, and the physicians are said to embalm Israel; the name that God gave him as a prince.
Quest. Why did Ioseph so order them to embalm his father?
Answ. The reason is conceived to be threefold.
1. Natural, which was to keep the bod… from putrifaction, it being to be carried unto Canaan.
2. Civil, which was to do honour unto Iacob, as the custom was among the great men in Egypt,
3. Spiritual, as guessed by some to be a signal of the resurrection; as for the Egyptians they had no such intent in it; what Ioseph might have, it is not gainsaid; and in after time in the Church, it might be done to signify that bodies were not to be thrown away like beasts, but to look upon them as to be preserved to the resurrection.
D. 1. Natural affection and piety to dead parents will injoin Children to provide for their burial.
D. 2. It is but seemly, that men in place should be more solemn' about the burial of renouned parents.
D. 3. Physicians are of ancient use and standing.
D. 4. It is no dishonour for such to serve Princes.
D. 5. Embalming is lawful in the Church, as in the world.
D. 6. Commands from superiours are fit to be obeyed.
D. 7. Egyptian Physicians are ready under providence to hono'r Gods Israel.
D. 8. God falleth not short of his word unto his servants, God promised Jacob that Joseph should put his hands on his eyes. Gen. 46. v. 4. Ver. 2.
3 The next preparatory act, is the end of embalming, and other ceremonies acted in Egypt. V. 3. Wherein we may note,
1. The term of compleating this embalming and that is thus expressed,Ve…. 3. And forty dayes were fulfilled for him, for so are fulfilled the dayes of the embalmed. Onkel. same. — And they fulfilled forty dayes, for so are numbred the dayes of burial. Sept. Here are two things expressed.
1. The number of dayes wherein he was embalmed, they were forty compleat.
2. The reason of that number, for so was the custom for the embalmed; that moisture might be dried, and the spices fully digested in the bodies to preserve them.
2. The solemnity of the mourning in Egypt here with joined, And the Egyptians wept for him seventy dayes. Onkelos. same. — Egypt. Sept. All the difficulty here is about beginning this number of dayes whether from his death or from the end of forty dayes embalming, it is most probable, there were 30 added to these 40, and so the number was made up.
1. The mourners were the Egyptians; strangers to Gods people.
2. The lamented, good Jacob deceased.
3. The lamentation it is expressed by weeping, what kind of sorrow this was as to the rise and end of it, we need not much to inquire; it was at least humane, and an outward expression of sympathizing with Ioseph.
4. The duration, Seventy dayes, which it seems was according to the funeral solemnities of that nation. Others had other numbers, some seven (as ver. 10.) others nine, others twenty, others. 30. These customs civilly considered are not evil. But none of their sacred rites doth Ioseph use.
Note hence.
D. 1. Country customs for embalming of dead bodies may be used to the Saints.
D. 2. Humanity will move pagans to mourn with the Church for their deceased.
D. 3. All weepers at funeral solemnities are not like minded. Ver. 3.
4. The next preparative act to Jacobs funeral is Iosephs motion to fulfil his fathers will, and hereabout we have to note.
1. The time of it,Ver. 4. And the dayes of his weeping were past. Onkel. same. when, &c. Sept. the summe is, that those dayes of mourning according to the custom in Egypt were past.
2. The motion itself, wherein occurr'e.
1. The mediators which he useth in it, And Joseph spake to the house of Pharaoh saying. Onkel. same. — To the rulers or mighty men with Pharaoh, Sept. Doubtles, they were such as were neerest the King.
Quest. Why used he these?
Answ. 1. His state of mourning might keep him from Pharaoh, as it was a custom. 2. It was more convenient to acquaint Pharaoh by another hand, as he conceived. 3. It concerned some of them to accompany him, whose good will might be thus obtained.
2. The argument of ingaging them to this, If now I have found favour in your eyes, Sept and Cald. same. As if he had sayed; you have seemed to favour me, and now if so indeed, do this for me.
3. The matter trusted to them, to speak unto Pharaoh, which containeth these particulars. Ver. 4.
1. The narration of his fathers charge,Ver. 5. My father made me swear, saying, lo I dye. In my grave which I have digged for me in the land of Canaan, there shalt thou bury me. — Onkel. same. Before he dyed, Sept. This we read. Gen. 47.31.
2. His petition. Wherein also occurr'e.
1. His request, And now let me go up, I pray thee, and bury my father. Onk. same. — And now going up, I will bury my father, Sept. It is proposed by way of request to fulfil his fathers will, his digging was preparing his grave.
2. His promise, And I will come again, Sept. and Cald. same. he declareth his purpose to be faithful to Pharaoh, as to his father, having but performed this last office.
4. Pharaohs answear by way of grant, And Pharaoh said, Ver. 6.go up and bury thy father, as he made thee swear, Sept. and Cald. same.
1. The grant in terms desired.
2. The reason, forasmuch as by oath he hath bound thee to it. Ver. 6.
We observe.
D. 1. Mourning for' the dead must cease and care to fulfil their desires be taken up.
D. 2. Mediators to powers in civil matters the Saints may use. Ver. 4.
D. 3. The narration of fathers wills to powers is a reasonable means to effect them.
D. 4. Saints may dig or prepare their own graves before they dye.
D. 5. It is the desire of piety in sons to fulfill the just wills of their deceased fathers. Ver. 5.
D. 6. Light of nature will grant men to do natural duties, especially when bound by oath. Ver. 6.
Quest. Why did Christ keep the man from burying his father? Mat. 8. ver. 21, 22.
Answ. 1. He did it not simply but upon some consideration. 2. He was a disciple at that time ingaged upon a a greater work. 3. It was a petition for delay to Gods work, not so much for duty to his father.
5. The last preparative act unto Jacobs funeral is Josephs onset in his journy, to fulfil his fathers will about his burial. V. 7.11. Wherein we have to consider,
Ver. 7.1. Josephs motion related in the front, as chief mourner, And Joseph ascended to bury his father, Septuag. and Cald. same. Herein,
1. The term of connection to Pharaohs grant, leave being obtained, Ioseph delayeth not, but with all conveniency speeds in his way.
2. The motion, Ioseph ascended or went up. As the usual account was that Canaan lay higher in situation than Egypt, He the first & chief mourner, is noted as leader.
3. The end of this motion, to bury his father as he made him swear.
2. The funeral-society or company which ascended with him, set out in three ranks,
1. The men of honour that went with him, to shew respect to the dead and to the living, And there went up with him, all the servants of Pharaoh the elders of his house, and all the elders of the land of Egypt, Sept. and Cald. same. Ver. 7. Herein note,
1. The quality of these persons, they were the sages of Egypt, the chief men in office to Pharaoh, that might do Jacob most honour at this time, Elders, a name here not so much of age as of office.
2, The universality, all of them; which must be understood synecdochically, for a great many, or some of all sorts of the sages of Egypt: for simply it is not to be understood here nor hereafter; some must be left to manage the affairs of state. Ver. 7.
2. The next sort attending this funeral are the men of his own kin'red, ranked into two parts. Family and nationall rulers.Ver. 8.
1. Those of Iosephs family, And all the house of Ioseph, that is his sons and attendants that might be spared to go with him.
2. His fathers family expressed two wayes.
1. By assertion, And his brethren, and his fathers house, Sept and Cald. same, that is all the heads of the tribes of Israel, even all the rest of the sons of Iacob.
2. By exception, OnelyOnly their little ones, and their flocks, and their herds they left in the land of Goshen, Sept. & Cald. same. within this excepted number must be meant such also as must look to the little ones and the flocks. foreign Septuag. Ver. 8.
3. The last sort of attendants on this funeral were men of warr,Ver. 9. And there went up with him both charrets and horsmen, and there was a very great company. — The camp, Sept. Cald. same. charret singular put for plural. Herein two things occurr.
1. A special intimation of one sort of warlike company, which might be requisit both for safety in the way against robbers, spoilers, and for honour also, to be accompanied with such a militia.
2. A general summe of all the funeral attendents, it was a very weighty or great company, take them all together. Ver. 9.
3. The funeral solemnity is related which was performed in the way, wherein we may note,
1. The solemnity acted, V. 10.Ver. 10. Whereabout see,
1. The place of it denoted in these, And they came to the threshing floor of Atad, which is beyond Jordan. Sept. and Cald. same.
1. The term of their arrival is here mentioned, and that by two expressions,
1. By the known name of it, at that time, which was the floor of Atad: onelyonly the difference is whither Atad, be a proper or a common name. In the latter some take it as an appellative, and read, to the floor hedged about with thorns, which is made up by a paraphrase, but is no literal translation, Atad signifieth a bramble, whence this conjecture is made, but our Translator's read it as a proper name, which whether so called from brambles there, or by the name of an owner, it matters not much, onelyonly it was a known place, hither they arrived and here they make a stand.
2. It is expressed by its situation beyond Jordan, which also hath begotten some disputes whereabout in Canaan this place should lye, some say it was 50. miles in Canaan beyond Mamre, others make it in this side Jordan or about it, from the preposition used; the ambiguity of the name of the place may occasion this, no article of faith is indangered by it, yet to the letter it seem's to be beyond Jordan, and however they might have a shorter cut to their journies end; yet the greatnes of their company, and other conveniences might induce them to take this way about.
2. The solemne action.
1. Performed by the company, And they wailed there with a very great and heavy wailing. Sept. and Cald: same.
1. The act in external ceremony by the company, they wailed or expressed the actions of mourners outwardly.
2. The act of Ioseph, And he made a mourning for his Father seven dayes. Sept. and Cald. same.
1. The mourner, Ioseph in chief.
2. The mourning, it was by lamenting his father outwardly, but more seriously.
3. The duration was seven dayes, this was usual in Israel. Ver. 10.
2. The resentment of this mourning among the inhabitants, which is here set out.
1. By their sight and observation of it,Ver. 11. And the inhabitant of the Land the Canaanite saw the mourning in the threshing floor of Atad. — Inhabitants. Sept. and Cald. same. This was their observation of it.
2. By their judgment upon it, And they said this is an heavy mourning to the Egyptians. Sept. and Cald. same. Wherein.
1. The judges the Canaanits, that knew not much of the matter.
2. The parties judged. All under the name of Egyptians.
3. The judgment, that it was an heavy mourning. Some Targums read, that they ungirt themselves, &c. It seems the greatnes and strangenes of the sight did affect them.
3. By imposition of a new name thereupon Therefore the name of it was called Abel Misraim, which is bejond Jordan. The mourning of the Egyptians. Sept. and Cald. — At the foord of Jordan as before. Juni.
1. The imposers, the Canaanit's.
2. The name imposed: is the mourning of the Egyptians upon Iacobs fun…ral.
3. The force of this imposition, to record it unto posteriy.
4. The situation of the place new named as before. Ver. 11.
Quest. 1. Did not Ioseph ill to make such a pompous funeral.
Answ. 1. In the best action some miscarriage might be. 2. Yet here was more than an ordinary work to be done, to make this a memorial unto after ages, conce…ning Iacob and his seed to be interested in that land; which an obscure funeral could not effect. Egypt itself now took notice of it.
Quest. 2. Was it well to take Egyptians to mourn with him?
Answ. 1. He entertained their civill respects without sin. 2. He had no communion with their sacred rites. 3. It was needful for safety & dispatch of this work to be so accompanied.
Quest. 3. Why was this name imposed?
Answ. 1. Among men greatnes of actions name's places and persons. 2. With God it was ordered to be monumental to keep in mind Iacob, and his funeral, and his sleeping in the land of promise: as an earnest of Israels right to it, which name was known in the time of Moses.
It learneth us.
D. 1. Leave obtained of powers that must inable, it concerns good sons to fulfil their Fathers will.
D. 2. Funerals of dead Saints may be hono'red with the attendence of the Princes of the world. Ver. 7.
D. 3. Natural kinred are proper mourners at the funeralls of holy ancestor's.
D. 4. Funeral duties by some to be done, must exempt such as are unable. Ver. 8.
D. 5. God moveth powers to afford guards of men, to carry Saints peaceably to their graves.
D. 6. VnderUnder providence great multitudes may honour the hearse of his Saints. Ver. 9.
D. 7. Funeral solemnities are fitly carried on with mourning and lamentation.
D. 8. Great wailing may become the loss of great Saints.
D. 9. Set times of bemoaning the dead saints may be, & are allowed. Ver. 10.
D. 10. Its natural to men to observe the great lamentations at Saints funerals.
D. 11. Sympathy as well as observation, sutes spectators at the funeralls of good men.
D. 12. Great actions in mourning, &c. may even give name to places where performed.
D. 13. God can make monuments of mercies by the very names that men impose on them.
D. 14. God will keep up the memorial of strangers kindnes to his saints, with his own mercies. Ver. 11.
2. After all these funeral preparations followeth the actual interring or burial of of good old Jacob, Ver. 12, 13. Wherein we have related,
1. A general discovery of it; And his sons did unto him so, even as he commanded them. Sept. and Cald. same. Ver. 12.Ver. 12.
1. The term of connection joined his burial to the former preparations.
2, The subjects to whom this work is attributed, are Jacobs twelve sonnes.
3. The work here spoken of them generally is, that they exactly performed their fathers command as to his burial; which is emphatically expressed, they did so, even as he commanded them, performing his will precisely in every point, as it was declared to them, Chap. 49.29.
2. A special discovery of his work, Ver. 13.Ver. 13.
1. The subjects here spoken of are the same, Iacobs own sonnes.
2. The special work here related is twofold,
1. They carried him into the land of Canaan, Septua. and Cald. same. As to the greatest of their journy, it is presumed in some charet. And when they came neer the place of burial, they might bear him in their arms; or on their shoulders. Several are the fables of the Rabbins, concerning the opposition of Esau to his burial: and of the ordering of his twelve sons, three to East, and three to West side, &c. And excepting Joseph and Levi, and in their stead appointing Ephraim and Manasse. But these are vain conjectures: No doubt but that there were many circumstances about this work not reported, the Spirit thought it enough to declare the thing done; they carried him into the land of Canaan, to the place appointed by his will.
2. The last work is reported, And they buried him in the cave, &c. double cave, Sept. and Cald. Herein are recorded,
1. The work, They buried him, they laid him in his grave, as the word expresseth.
2. The place, here again described.
1. From its nature, A cave.
2. By its continent, The field of Machpelah.
3. By its purchaser, Which Abraham bought with the field for a possession of a burying place.
4. By the seller of it, of Ephron the Hittite.
5. By the situation of it, Which was before Mamre, of which we had mention several times before, so the letter is not hard to be understood, Ver. 13.
1. Quest. How can this be reconciled with that which is reported by Stephen, as if Iacob were buried in Sichem, Acts 7.16.
Ans. Answer hath bin returned to this, Chap. 23.18. The distinguishing of the subjects, and the pointing of the sentences, may give a fit sense to understand these without contradictions.
1. It is certain, Abraham bought a cave and field neer Hebron, of the Hittit's, Chap. 23.
2. It is certain, Iacob bought a parcel of land in Sichem, there to build an Altar, Chap. 33.
3. It is certain, these cannot be the same.
4. It is certain, Iacob was buried in the cave of Machpelah, as here recorded, Now Stephen is thought to assert him buried in Sichem, which I suppose he did not. Some labour to solve it by acknowledging a slip in Stephens memory, not in Lukes relation; but I see no necessity to grant that. The shortnes of the history in his speech begets this obscurity, which by observing the true history in the Old Testament, and distinguishing the particulars in Lukes relation, may be better cleared, As,
1. That Stephen here joineth Iacob and all the Fathers together in their descent into Egypt and in dy'ing there, Acts 7.15.
2. That after this very briefly he describes their burial, in one Verse, and speaks no more of them, but makes his next step. to Moses: Now then distinguish the subjects, in the 16. Verse, thus, That after Jacob and the Fathers were dead.
1. Some were carried to Sichem, that is to be buried there: so was Ioseph, Ioshua 24.32.
2. Some were laid in the sepulchre which Abraham bought for a summe of mony, so was Iacob and others: in the cave of Machpelah.
3. Let there be here a comma, to distinguish from what followeth; for Abraham bought none of the sons of Emor; and read (foreign) praeter, or ultra, and understand the article (foreign) which in such short speeches is frequent, then it runs, there were some of the fathers laid in the sepulchre, which Abraham purchased, besides that of the sons of Emor, the father of Sichem, that is, besides that which Iacob did buy of them.
2. Quest. What is the Law about burying places, must men be buried in the fields onelyonly?
Answ. 1. It is certain that in fields and caves, and gardens, the fathers of old did lay their dead, so was Christ buried, Iohn. 19. v, 41, 42. 2. Some nations afterward made lawes backt with penalties not to bury within their cities, as unwholsom. 3. Aftertimes, subject to superstition, found out holy turf and places to bequeath their dead unto, but this was wicked. 4. God forbids no place meerly of itself but as mens actions may abuse them, & therefore Churches or Churchyards are not prohibited in themselves; yet surely to avoid superstition and to preserve health, which is the law of nature; better it were to have burying places more remote.
It instruct's us.
D. 1. Interment after funeral preparations is due to deceased Ancestor's.
D. 2. It is piety in children to observe the lawful commands of deceased parents, and much more the necessa…y counsels of them.
D. 3. All pains are added to piety for making good the wills of parents. Ver. 12.
D. 4. The Land of promise as it is the desire of the dying so it is the labour of living Saints to reach to.
D. 5. The last act of piety from children to parents though the saddest, is burial.
D. 6. Repeated characters of place and duty observed by the Spirit, is to point out something for faith & obedience.
D. 7. The life and death and burial of Jacobs is honorable with men, and ordered by God to thei… desire and comfort, Ver. 13.
2. The next general of the Chapter is the history of the life and death of Joseph who survived his father, wherein several things occurre touching the state of the Church and him in the remaining compass of his time. Wherein we have to note.
1. Their return from Canaan. Ver. 14.
2. The events following of two sorts.
1. Such as concerned the Church, which were transactions between Joseph and his brethren. Ver. 15.21,
2. Such as concerned Joseph. V. 22.26.
1. The history of their return is short and plain. And Joseph returned into Egypt, Ver. 14.he and his brethren, and all that went up with him to bury his father, after he had buryed his father. Onkel. same. The last sentence. After, &c. the Seventy want. Other readings agree mostly with the Hebrew. Herein note.
1. The parties returning.
1. Joseph.
2. His brethren.
3. The retinue that went with him.
4. The time, after Jacob was buried, there is no difficulty in the letter: onelyonly some queries may be made.
2. The return, these all came back, the funeral being past.
Quest. 1. Why did Joseph return to Egypt?
Answer. 1. His office required it. 2. His promise bound him to it. 3. His time was yet to serve God and preserve his Church in Egypt-
Quest. 2. Why did his brethren return?
Answer. 1. Not by intreaty or force from their brother, as Josephus. 2. They left their own families in Egypt. 3. The time was not yet come of their affliction and deliverance; God so ordered it.
Learn we.
D. 1. Parentall duties being performed by children it is just to return unto acting of office, and promise.
D. 2. Family-charges must be regarded to return unto after necessary avocations.
D. 3. The Church must return and abide in Egypt untill the time of Gods call out of it. Ver. 14.
2. The events in Egypt are now considerable which are two generally noted.
1. The passage between Joseph and his brethren, wherein occurre to observation.
1. The brethrens proposal unto Joseph. Whereabout we may observe,
1. The occasion mov'ing them thereunto, which was twofold.
Ver. 15.1. The sense of their fathers death, And the brethren of Joseph saw, that their father was dead. — Sept. and Cald. same. — This occasioned new fears, because they thought, the surviving father might obtain savour for them, this moveth them to the following addresse.
2. Their own jealous conjectures drawn from their own guilt, And they said perhaps Joseph will hate us, and returning he will return to us all the evil which we have rewarded him, or brought upon him causelesly. — Least Joseph remember evill against us, and as recompence return us all the evills, which we have shewed unto him. Cald. Onkel. — All this is the conjecture of their own jealousie, their guilt suggesting such thoughts.
1. Their concession, that they had offered great evil to Joseph without cause.
2. Their suspicion of retaliation from him.
3. Their communication among themselselves, thus they parlied and concluded. Ver. 15.
2. The address which they make unto him, which is two wayes also described.
1. By a messenger, wherein we have to note.
1. Their presentment of their desire to him, and that,
1. Upon a pretended command from their father, whereabout we way note.
1. The mission of a messenger. And they commanded (one or some) to Joseph saying. Ver. 16.Onkel. same. — And they comming said to Joseph. Sept. mentioning no messenger. This is conceived safely, to be a charge given to a messenger, one or more to shew to Joseph.
2. the message given in charge to say thus; thy father, &c. which doth respect.
1. A request from his father, pretended before his death,Ver. 17. Thy father did command before he dyed, Saying, thus shall ye say to Ioseph, I pray thee forgive now the trespass of thy brethren, and their sin; for they rewarded thee evil. Onkel, same. — Forgive them their unrighteousnes and their sin, because they shewed evill things against thee. Sept. Herein is suggested.
1. Jacobs command to them.
2. Iacobs request for them, that Ioseph would pass by their former wickedness upon his account.
3. The declaration of their undeservings from him, all this is spoken in Iacobs name to ingratiate them with Ioseph.
2. A request from themselves; And now we pray thee forgive the trespasse of the servants of the God of thy father. Onkel. same — Take up the iniquities, &c. Sept.
1. The petitioners, themselves by some messenger.
2. Their request, pardon of their former sin against him.
3. The argument used, that they were now the servants of the God of Iosephs father, even the true God; wherein they note.
1. Conversion to God.
2. Communion neerer to him in their fathers house which was the Church, this was a working argument, besides the fathers intreaty.
2. Iosephs resentment of all this, And Ioseph wept when they spake unto him. Sept. and Cald. same.
1. The subject, Ioseph a tender hearted man.
2. The passion; weeping upon his addresse.
3. The occasion, this message by way of supplication from their father and themselves, to forgive their former evills. Ver. 16.17.
Quest. 1. Who were the messengers?
Ans. 1. It is generally thought that this charge was dispatcht by messengers, though the word notes onelyonly that they charged it to Ioseph. 2 If it were by messengers, they are not expressed, therefore not necessary to be known. 3. It is to bold to determine any; but probably some neer to them, that might transact with Joseph about this matter.
Quest. 2. Did Jacob leave any such charge?
Answer. 1. It is asserted by them who pretend to be Gods servants. 2. It might be a special charge to them. 3. This hinders not former reconciliation, but notes the restlesnes of guilt on the conscience; which makes them desireous of more assurance, for this sin was acted for neer fourty year's past.
From all learn.
D. 1. As the life of parents is the childrens security, so their death the occasion of their fear's.
D. 2. Hatefull dispositions are apt to think others like themselves.
D. 3. Guilt makes wicked men fear retaliation to their sin. Ver. 15.
D. 4. Fearfull offenders are apt to use all means and mediators for their security.
D. 5. Commands of dying parents to transgressing children for their humbling are to be obeyed. V. 16.
D. 6. The name of a dead father speaking is a cogent argument to forgive peccant brethren.
D. 7. Childrens supplications in parents name to offended brethren should be moving.
D. 8. Conversion to God is a mighty argument to forgive sinners against us.
D. 9. Gracious spirits, though injured, melt over such returning offenders.
D. 10. Forgivenes is to be desired of brethren offended, after Gods desired. Ver. 17.
2. This supposed, that all the promises were acted by messengers, their next address to Ioseph is by themselves, wherein we have,
1. Their deportment to Ioseph, two wayes,
Ver. 18.1. By prostration, And his brethren also went, and fell down before him. Onkel. the same. The Seventy leave out this, where we have to note,
1. The time and order of this, it was after way had bin made by messengers in declaring their fathers request, with their own.
2. The parties acting this, reported, his guilty brethren, whose hearts would not suffer them to be quiet.
3. The action reported.
1. Access unto him.
2. Prostration before him.
2. By profession, Behold we be to thee for servants. Herein,
1. A demonstration of themselves in their very inward thoughts and purposes, what they would be in respect of what they were; they had bin enemies and oppressors, but now they would be far otherwise.
2. A submission of themselves far under brethren to become servants, we are to thee for servants.. This is a farther proof of the truth of Gods revelation to him in his dreams: they had at other times ignorantly subjected themselves to him: but now knowingly, when God touched their hearts: and really presenting themselves to be his servants, at his beck to be ruled by him.
Quest. Was not this more than ought to be done?
Answ. 1. It is probable, that they expressed their own fears, in some irregular way of passion. 2. It was just with God so to humble them in respect of their former pride and cruelty 3. It was faithfullnes to Joseph in making good his word to him.
We learn.
D. 1. Tendernes of heart in the offended, moveth spirits of offenders to humble addresses, Josephs tears boweth the hearts of guilty brethren.
D. 2. Sense of guilt, and fear of wrath, and instinct of grace, will make proud enemies stoop.
D. 3. Passion is apt to make soules excessive in prostrations to men.
D. 4. Ingenuous spirits which have bin causeles enemies, will become willing servants.
D. 5. Providence doth bring to pass its purpose, to make Lords and servants as God pleaseth. Ver. 18.
2. Now followeth Iosephs return to them for removing their fears and quieting their guilty consciences, which he doth these wayes.
1. By prohibiting their excessive passion. Ve. 19. And Ioseph said unto them, Fear not, for am I instead of God? — For I am Gods, Sept. — For I fear before God, Onkel. In these we have to note some particulars.
1. The replier, offended, yet tender hearted, and reconciled Ioseph. Then Joseph, &c.
2. The reply, which is by way of prohibition of their excessive passion and prostration, fear ye not; wherein not onelyonly the inward perturbation, but the outward expression, by falling down to prostration, is here restrained; as if he had said, Arise my brethren, why are ye so disturbed, away with your fears, and forbear your humiliations unto me.
3. The reason of this reply, For am I in the place of God? So it is read to the letter interrogatively; to this sense; why fall ye down to me, and are so much afraid of me? Am I God? Can I do you of my self hurt or good; why are ye troubled at my presence? I am not God, I am one of Gods servants as ye are; therefore fear not me after this manner, other readings are positive, I am Gods, or the servant of God as ye are, Worship not me; or I fear God, therefore be ye not afraid of me; but the interrogation is more to the letter. Can we resist Gods will? Cal. Vulg.
Note we.
D. 1. Gracious soules though sorely offended yet are reconcileable as God will's them.
D. 2. Reconciled Spirits labour to remove fears and jealousies and perturbations from their offenders.
D. 3. Gracious soules dare not take Gods place or glory from him.
D. 4. Consideration of being Gods servants is forcible to keep from hurting fellow servants. Ver. 19.
2. He labours to quiet them by proposing the various ends of God and them, and letting them see that Gods purpose took place. Ver. 20. The whole comprehends a double proposition.
1. Of his brethrens end in using him so cruelly,Ver. 20 and selling him into Egypt, And ye, ye thought or meant against me evil. Onk. same. — Ye consulted evil things against me, Sept. — Herein he upbraids them not, onelyonly he minds them that their end was evil in dealing with him, even to seek his destruction; and therefore it must be confessed, that all their works were evil and sinful.
1. The designers his brethren, then sinfully conspiring against him.
2. The designe, to plot evil, mischeif and destruction to him, this was their mark.
2. The proposition of Gods end in that wicked designe of theirs, God meant it for good, for to do, according to this day, to inliven, or keep alive much people. — Consulted of me for good things, that it should be as at this day, that much people should be nourished, Sept. — Before God it was ordered for good, &c. Onk. Herein also is observable,
1. The great designer, over powring this wicked action. God almighty, he concurr's fo far as to permit them, to sell him and deal wickedly with him, but their thoughts were not Gods, he is too hard for wicked men in their works to frustrate their designes, and finish his own.
2. The end of Gods designe, was for good to Joseph, to his very brethren, to the Church, and to many other nations, to keep them alive; which must include his own glory.
3. The proof of this, it was experimented now at that very day, they all saw that it was so; and how God brought good out of their evil.
We Learn.
D. 1. In quieting guilty disturbed consciences, it is not amiss to let them see their evills.
D. 2. Opposit ends may be to God and men, in the same works of creatures, good and evil.
D. 3. Evil ends truely denominate mens works to be evil.
D. 4. Good ends do make all actions good, truly directed thereunto.
D. 5. It is Gods prerogative alone to make creatures sinnes serve his own goodnes.
D. 6. Experience sheweth that God brings good out of mens evil, God is justified, but the sinner must be condemned.
D. 7. Gods turning evil to good, may meeken the offended, and quiet offenders upon repentance. Ver. 20.
3. He labours to quiet their spirits, by promise of future alimony and provision for them and theirs, and in making out this observe,
1. His prohibition repeated,Ver. 21. And now fear ye not. Sept. and Onk. same. The sense of this the same as before; onelyonly the doubling of it is emphatical, and carrieth more force.
2. His promise, I will nourish you and your little ones. — You and your houshold or family. Sept. and Cald. same.
1. The ingager, Ioseph under God and enabled by him.
2. The ingagement of promise, I will nourish, he undertake's for all their needful provisions.
3. The extent of this, it was to them and their little ones, or their houshold and families.
3. The historical close of Moses, with this note upon all, And or so he comforted them and spake to their heart. Sept. same, — Spake comfort to their heart. Onkel. He spake those things which were pleasant, and good to them, or that pleased their heart; thus Ioseph quiets his disturbed brethren; and so Moses finisheth the transactions between Ioseph and his brethren, which was the first event after their return from burying Iacob in Canaan.
Observe hence.
D. 1. Double barr's need to be made against many fears to quiet troubled hearts.
D. 2. To return nourishment for starving is a work of a gracious soul.
D. 3. VnderUnder God, gracious men in power should be free to nourish enemies and their seed.
D. 4. The goodnes of the Saints is extensive to many, great and small, as it is with God.
D. 5. It is the duty of good men to be comforters to afflicted souls, and to chear sad hearts.
D. 6. Such works of grace, are kept for the righteous upon Gods record. Ver. 21.
2. Now followeth the history of providential events unto Ioseph, after Iacobs death, unto the period of his own life. Ver. 22.26. Herein are related unto us.
1. His habitation and term of life Ver. 22.
2. His numerous seed by his two sons. Ver. 23.
3. His presage of his own death, &c. Ver. 24.
4. His adjuring of his brethren for burial. Ver. 25.
5. His end and term of dayes pointed out. Ver. 26.
Ver. 22.1. The first is thus related, And Ioseph dwelt in Egypt, he, and his fathers house, and Ioseph lived an hundred and ten years, Sept. and Cald. same. foreign. The letter hath no difficulty: two things are here reported. The connection of this to his promise.
1. Peaceable habitation of him and the Church of God for about 53 years after Iacobs death; herein note,
1. The subject of this mercy, Ioseph with all his & all his fathers house, his brethren and all theirs, who made up the visible Church of God.
2. The priviledge or mercy vouchsafed, and that is, a quiet habitation, the word notes sitting, which carrieth rest in it; this the Church had so long after Iacobs death.
3. The place of this habitation, it was in Egypt, a strange land whither God had brought them, as he foretold to Abraham; and where afterward they were oppressed.
2. The term of Iosephs life, he lived 110 years; this is added, to note the duration of the Churches peace, which was 53 years after Iacobs death; for Ioseph was 57. at his fathers decease; so that, he ruled in Egypt 80 years; and all that time it fared well with Israel.
Note we.
D. 1. God makes good the promises of peace made by his instruments to his repenting people. From the connection.
D. 2. A quiet hahitation is allotted of God to his Church somtimes in the land of strangers.
D. 3. The term of the Churches members continuance is stated by God in their several places.
D. 4. The outward peace of the Church usually departeth with the patrons of it. Ver. 22. Josephs life and Israels peace conterminate.
2. The next thing, is the history of his numerous seed which he saw multiplied in the Church according to Iacobs prophesy. Chap. 48. whereof we have two branches in the text.
1. His seed by Ephraim,Ver. 23. And Ioseph saw unto Ephraim sons of the thirds. — To the third generation, Sept. Of Ephraim the third sons, Cald. That is indeed his grand, grand grand-children which was to the fourth generation; so Ioseph saw Iacobs blessing on Ephraim.
2. His seed by Manasse, Also the sons of Machir the son of Manasseh were born upon Josephs knees. — Were born in the thighs of Joseph, Sept. — Were born whom Joseph nourished, Onk. These were his grand-children, from himself the third generation; but from himself was the fifth generation of Ephraim. So God made good the promise declared by Jacob, even in Iosephs dayes. In the former we may note.
1. Ioseph, the root.
2. Ephraim, the son.
3. The thirds from him which make 5 descents.
In the latter.
1. Ioseph.
2. Manasseh.
3. Machir,
4. His sons, which are but four descents, so that, Ephraim was more fruitful by two.
It learneth us.
D. 1. VntoUnto increase of years God is pleased to make increase of his Church. Connect.
D. 2. God makes good his word to increase the seed of the righteous at his pleasure.
D. 3. According to Gods promise so are the seed of his Church inlarged from their progenitor's.
D. 4. God somtimes maketh men live to see his promise fulfilled which they would not beleeve.
D. 5. It is natural, and not unbeseeming grace, for grand-fathers to tender dearly their offspring. The word notes not onelyonly birth, but nurture.
D. 6. From Joseph, Ephraim, and Manasseh is drawn out the line of Gods Church. Ver. 23.
3. The next thing declared here of Ioseph is his presage or prophesy; which is here twofold.
1. Concerning his own decease, And Joseph said to his brethren, Ver. 24.I dye, Sept. and Cald. same.
1. The Prophet is Ioseph.
2. The subject to whom, is his brethren. the heads of the families.
3. The prophesy itself, about his own death, I dye; this he might perceive by incroaching infirmities, but more probably, before them felt, he spake of this to prepare them for that which was to follow, and arm them against the consequences of his death, that might befal them: as if he might say, your expectation of comfort is much upon me, but I must die ere long and leave you, therefore rest you not upon me, I must be gone; and alas what should I do here, when God hath finished his work by me, look not to me. I dye.
2. Concerning Gods dealing with Israel after his death, And God visiting will visit you, and will make you go up out of this land, unto the land which he sware to Abraham, to Isaac, and to Iacob: — With a visitation will he visit you, &c. Sept. — Remembring he will remember you, &c. Onk. Three great conditions are here prophesied by Joseph concerning Israel.
1. Gods certain visitation of them in Egypt, And God visiting will visit you.
1. The form of words is with reduplication, which notes the certainty and fullnes of the event.
2. The matter is visitation, which is twofold.
1. Of judgment and chastening, such as he foretelleth to sinful Israel, and foretold to Abraham about his seed; Exodus. 32.34. Genesis. 15.13. This must be here supposed, if not the thing expressed viz. Their visitation by the Egyptian bondage,
2. Of mercy & deliverance out of troubles, so the next words seem to unfold these, so God visits in love. Luke. 1.68. Both must be here understood.
2. Gods deliverance of them out of Egypt, And will make you go up out of this land. This foretells expresly, their redemption out of Egypt, and from the supposed bondage.
1. Redeemer, God.
2. Redeemed, Israel.
3. Redemption, going up out of Egypt, and from thraldom there.
3. Their instating into the land of promise, Unto the land which he sware, &c. This is the term to which, of their ascent.
1. A land, a portion of inheritance, Canaan.
2. The periphrasis, the land which God by word and oath had given them.
3. The witnesses of this oath, Abraham, Isaac and Jacob. Genesis. 22.16. Gen. 26.3. Gen. 35.12. This was foretold now 155 years before it was brought about, and exactly so it came to pass.
Learn we.
D. 1. Children-injoyments keep not good soules from minding death. Connect.
D. 2. The death of some eminent persons of the Church hath bin prophetically foretold by them.
D. 3. The death of the best in the Church is declared, to mind others of looking more to God.
D. 4. God hath sufficiently declared that his Church must be under sad visitations.
D. 5. God will not make his Church to be alwayes suffering; but cause them to go up.
D. 6. Gods oath is the sacred seal of his Covenant.
D. 7. Abraham, Isaac and Jacob are Gods witnesses of his ingagements to his Church. Ver. 24.
4. The next thing reported of Ioseph is his adjuring of his brethren concerning the transportation of his bones with them unto Canaan, when the Lord should make them go up out of Egypt, And Joseph made the sons of Israel to swear, saying, visiting God will visit you, and ye shall carry up my bones from hence. — In the visitation wherewith God shall visit you, ye shall also carry up my bones hence with you, Sept. — In remembting God will remember you, &c. Onk. In these we have to note these terms.
1. The party adjuring, Ioseph, a ruler, a Prophet, one taught of God to do it.
2. The parties adjured, the sons of Israel, which were doubtles such of his brethren, that were then alive, as it is certain Levi was, and the other heads of their families in the behalf of them, and their succeeding seed; for it was 155 years afterward, before this was made good, therefore it did bind posterity.
3. The matter to which they were sworn, and that was, That they should transport and carry his bones with them into Canaan, to be buried there; which accordingly was done, for first, Moses took the bones of Joseph with him upon the account of this oath, Exodus. 13.19. And secondly, Joshua buried them in Shechem. Ioshua. 24.32.
4. The condition of observing this is Gods visitation of them, to deliver them out of Egypt, visiting God will visit you; and then ye shall carry up my bones with you: if God do not visit you, then are ye free from my oath; but God will surely make you go hence unto the land of promise. I leave my bones as a pledge with you, and at that day, ye shall carry them with you and bury them there in hope.
5. The adjuration itself, He made them to swear unto it, that is, in the name of Iehovah making him witnes and judge in the matter agreed on between them. And calling him in to judge, and revenge it, if they should not perform this ingagement.
Quest. 1. Why is Ioseph so solicitous to have his bones transported to Canaan, were they not as well placed in Egypt?
Answ. 1. He did not this out of any superstitious conceit of an holy land, but in faith he gave command concerning his bones, as the Apostle noteth. Heb. 11.22. Now nothing can be done in faith but upon Gods foregoing revelation; doubtles therefore he did it by instinct from God. Secondly, he knew the land of promise, and desired with his fathers to have his bones laid there, as heir together with them: this faith suggested to him, upon Gods promise, therefore, he desired to accompany them in hope of the resurrection with them.
Quest. 2. Was it well in him or imitable by us to bind posterity with an oath?
Answ. 1. As to him doubtles it was lawful, for he did it in faith; God had promised Israels return, and withall, the removing of Josephs bones, as an earnest of it; and therefore the ingagement of them to do this must needs be lawful. 2. As to us; in those things which God hath either commanded or promised to us and our posterity, such ingagements by vowes and covenants are lawful and needful; so are we bound to ingage our children unto Gods Covenant. 3. As to other matters of civil and mutable nature; it is not safe to lay snares upon ourselves and posterity; great sin may prove to be in it.
Quest. 3. Why did he not injoin the transportation of his bones sooner?
Answ. 1. He knew Gods time of visiting his people, according to what God spake to Abraham: Gen. 15. And therefore faith would not let him hasten sooner. 2. Other reasons might be upon consideration of his station in Egypt: and to gain respect to Israel there. 3. He left his bones as a pledge of Israels return, and therefore ordered them to stay in Egypt as long as they. Sottish and wicked is the Jesuit's collection of authority for bones to be carried up and down for reliques, from this example; Joseph commanded his bones to be carried for burial, not to shew them for superstitious uses.
It inform's us.
D. 1. VponUpon Gods visitation of his Church in mercy, it is desireable to be with them in death. Connect.
D. 2. A due swearing in matters just may be required and performed by Gods people. Israel.
D. 3. For waiting upon Gods commands and promises it is fit for holy ancesto'rs to bind posterity by Oath.
D. 4. Faith is the best disposer of a mans bones for a resurrection after death.
D. 5. Faith makes no more haste than Gods word of promise would have it.
D. 6. Faith puts a difference between Egypt and Israel, the world and the Church in life and death. V. 25.
5. The last thing here reported of Joseph is his expiration, after that by faith he had so disposed of his spirit, and of his bones,Ver. 26. And Joseph died being a son of 110 years, and they embalmed him, and he was put in an Ark, chest, or coffin in Egypt. — Being 110 years old, and they buried him, Sept. — They seasoned him with odours. Cald. where we have these things asserted,
1. Josephs death. And Ioseph died, it is sweetly connected to his former disposition of his bones by faith: that being done, he departs in peace, his spirit returning unto God.
2. His age, he was a son of 110 years, that is in the 110th year of his life. 37 years yonger than Jacob he died.
3. His embalming, they seasoned his body with odours, as it was done to Jacob before.
4. His intombing for a time, he was put in a chest, ark, or coffin; the fables of the Rabbins, that he was cast into the midst of Nilus: and such other dreames are not worth the naming.
It is enough for us to know what is revealed of this matter plainly. All this was 155 years before Israels comming out of Egypt. Before Moses was born 75. After the flood. 712 years, in the year of creation. 2368, or 69. as some calculate.
We conclude.
D. 1. Faiths disposition of mans bones, and death insu'ing are by Gods Spirit fitly coupled. From connect.
D. 2. A life of 110 years in faith is a precious time.
D. 3. The oldest beleever must dye, to come unto perfect rest.
D. 4. Bodily perfumes in death are not unbeseeming gracious perfumes in life.
D. 5. Egypt may afford to a Saint a coffin to transport him to a better place.
D. 6. Life and death a…e sweetly ordered by God unto his Saints, for manner, time, and place. Ver. 26.
Thus through mercy we have reached to the end of this first book of Scripture called Genesis, as noting the original or rise of all the creatures, and the works of providence in the world and in the Chu…ch, for the space of 2369. years.
1. It is the most ancient history and the first Scripture, that ever was, and injoined and inspired by God to Moses.
2. It is an infallible history, as to the matters contained in it.
3. It is, though short, yet for that time a full and sufficient rule for faith and manners, declaring,
1. The nature of God.
2. The works of God in creationi and redemption.
3. The original state, fall, and repair of man.
4. The gathering of Gods Church from the world of sinners.
5. The promise of the Son of God to be manifested in the flesh.
5. The state of the Covenant of grace to Adam, to Abraham, &c.
4. All the Scriptures of Moses and the Prophets following are but as commentaries more largely upon this; unto the unfolding of which, as God giveth life and abilitie I shall proceed; the Lord make these discoveries saving to his people, and write them on our hearts.
This exposition was finished, April. 3. 1659. being a morning exercise on the Lords Day.