An Exposition of Genesis, Genesis · Chapter 37
CHAP. XXXVII.
IN this Chapter Moses returneth to the history of the Church in Jacobs family, having dispatched, and marked out of the family of Esau. And the line of the history mainly, is drawne from Jacob to Joseph, by whom God carried on his Church-worke in preserving it upon earth; onelyonly in the 38. Chapter is inserted some remarkable events about Iudan, which could not be but grievous unto Iacob. In the present chapter is recorded some special providences of God concerning Ioseph, & that as in relation to Iacob, pointing out also the condition of the Church. Three great providential works about Ioseph take up the three general parts of this Chapter.
1. The state and condition of him in his fathers house. Ver. 1.11.
2. The treacherous sale of him from his fathers house. V. 12.28.
3. The sad resentment of this by some relations.
1. Reuben. V. 29.30.
2. Jacob, with a transition unto the further history. V. 31.36.
Here also is to be noted the beginning of the Nin'th section of the Law; according to the Jewish division marked with three Samecks noting Seder, order.
In the first general, will be considerable these particulars.
1. Iacobs mansion, or place of abode, noted in contradistinction unto Esau's mountaine, And Jacob dwelt in the land of the sojournings of his father, in the land of Canaan. In the Land where his father sojourned. Sept. This they adde to the former chapter. — In the land of the habitation of his father. Cald. In this we have onelyonly a record of Iacobs habitation, wherein may we note.
1. The term of connection, which is read by some copulative, and by others illative, And, or ther…fore, &c. But it seems best adversative, to answer Esau's mansion place, Esau went to mount Seir, but Iacob sat downe in the place of his father, dwelling in tents, the whole action of Iacob is set in opposition unto Esau's removal.
2. The matter connected is Iacobs residence in his place; wherein.
1- The subject Iacob, who had the birth-right, and the blessing.
2. The residence, which he makes, he sat downe, or dwelt, or inhabited.
3. The place described two wayes.
1. By his fathers mansion, In the land of his fathers sojournings, that is, where his father as well as Abraham professed himselfe a sojourner; and the same course of life did Jacob now intend in that place.
2. By the name of it, the land of Canaan, which though now a place defiled by the inhabitants, yet thereupon God sets his mind, to make it the place of his Churches sojourning in the world.
4. The principle, which moved him to sit downe here, and that was his faith, as the Apostle witnesseth for him, as well as for Abraham, and Isaac. Hebr. 11.9. Sense drew Esau, as he thought, to the better habitation, more stable than for sojourning. Ver. 1.
Learn hence.
D. 1. Opposite and adverse are the habitations and mansions chosen by wicked and righteous ones; the one please themselves in it, the other God. So Jacob and Esau.
D. 2. Gracious souls pitch in this world onelyonly for sojourning, not for setled dwelling.
D. 3. Fathers, accepted of God, are good patterns to be followed by their children for abode.
D. 4. Canaan when God calleth to it, and promiseth to prepare, is fittest for his Church.
D. 5. Faith alone, maketh Saints choose sojourning here below, upon Gods promise. Ver. 1.
Ver. 2.2. Jacobs generation downward, These are the generations of Jacob, Sept. joine this with the former Chapter also: concerning which title it is doubted, what it should mean, seeing none are immediatly mentioned here but Joseph. Some therefore seeke to salve it by making the word (generation) here to note not onelyonly the progeny of children, but all sorts of events, which were as so many births, befalling Jacob; but this is unusual. Others labour to clear it in the pronoune, which they make of various kindes.
1. Some take it as a relative, and so referre it to the line of Jacob mentioned before Esaus. Gen. 35.23.26. Which is not irrational; others make it demonstrative, and so noting the line of Jacob afterward following in the history, though but one here immediately named, which is not to be despised: for in the sequel we shall finde his line more fully named, and because it is the purpose of Gods Spirit to mention Jacobs sons not barely by name, but with their conditions, therefore he speaketh of them asunder, and not together: and so here beginneth with Joseph; about whom, while he was in his fathers house, these things are eminently pointed out.
1. His condition, Ver. 2.3.4.
2. His relation. Ver. 5.11.
1. His condition is set out by three characters.
1. Of his age, Joseph being the son of seaventeene yeares; seaventeene years old. Sept. Cald. as Hebr. His age is not noted in vaine with respect unto his condition, and indowment now at this time, he is but a stripling, or a youth. The mention of his age is made (as probably conjectured) for two reasons.
1. Moral, to shew such age is not too early for vertuous indowments.
2. Historical, to perfect the chronology respecti…g this age.
2. Of his trade of life, He was feeding the flocks with his brethren, and he being a lad, or youth, was with the sons of Bilhah, and the sons of Zilpah his fathers wives, Sept. same. — Was nourished with the sons of Bilhah, &c. The Hebrew expression is clear, and noteth.
1. His trade, he was a shepheard.
2. His company, the sons of both the handmaids who were given to Jacob by Rachel & Leah as wives, even Dan, & Naphtali, & Gad & Asher. It is questioned, why he should be with these rather then the other? And it needeth not much for answear. It is conceived the two handmaids lived in one tent: and Joseph perhaps frequenting Bilhahs tent, because she was his mothers maid, and likely had been helpful to him in his minority, must needs also accompany with the sons of both; yet no necessity is thereto think, that he was confined to their company: for it is evident he conversed with the rest of his brethren.
3. Of his honest and upright disposition, And Joseph brought their evil report to their father, — Evil reproach to Israel his father, Sep. — Their evil accusation, &c. Cald. Herein is discoursed the upright heart of Joseph, that he could not indure sin upon his brethren.
1. The subject here is Joseph, who feared God from his youth.
2. His action, he brought to his fathers knowledge things dishonourable to the Church of God, and a shame to his family.
3. The matter was the evil report of his brethren, that is, that sinful carriage, which caused the evil report to come upon them, and their family; this is stiled a grievous crime. Vulg. Doubtles it was no small fault, but sin of a deeper die.
4. The manner of doing this was in love to them, and with desire to amend them: and therefore no wicked talebearing. By one copy of the seaventy urg'd by Musculus it is. foreign. But altogether erring from the original. Ver. 2.
Learn hence.
D. 1. The Churches line is drawne by Gods Spirit eminently opposit to the wicked.
D. 2. The Churches generations are best made out from the best of her children.
D. 3. Youth is eminently memorable, when it is sanctified, and gracious.
D. 4. Gracious parents are careful, though never so rich, to bring up their children in honest callings. Soe Jacob did Joseph, &c.
D. 5. God can preserve some pure, though conversing with wicked bretheren, and relations.
D. 6. There may be some still of evil Spirit in the family of the Church.
D. 7. Gracious dispositions cannot bear or favour the sins of nearest relations.
D. 8. Souls grieved with sins of other relations bring the discovery to such as can amend them. Ver. 2.
4. Josephs condition is expressed by the tender respect, which he had from his father,Ver. 3. And Israel loved Joseph before all his sons, because the son of old ages was he to him, and he made for him a coat of peeces, — A coat of many colours. Sept. — because he was a wise son, &c. Cald.
Herein we may observe Iacobs respect to Ioseph two wayes discovered.
1. In his surpassing love to him above the rest of his sons, where-about is recorded.
1. The action with its degrees, Israel loved Ioseph more then all his sons, his heart went out more to him.
2. The reason of it, because he was the son of his old age, so is it in the letter, the Caldee reads a wise son: Soe doubtles he was, but the letter doth not expresse it.
Quest. Did Iacob well to shew more affection to one then to another child?
Answ. 1. To do so unto children under all equall and like considerations, were partiality. 2. Yet where God, by grace, makes a difference, the image of God is more lovely, then the image of man; and upon this account, Jacob lets out his heart, however it may be some naturall reason might worke with it.
Quest. How is Joseph called the son of his old age, seeing he was borne in Padan-Aram, not above seaven, or eight yeares after Reuben? Gen. 30.
Answ. 1. He was the last that Iacob had in Padan-Aram, Benjamin was borne but a little before this. 2. It may be a phrase to note the more tendernes, which parents use to shew to the last and least of children.
2. Jacobs respect to Ioseph appears in outward action; that was the difference he maketh between him and the rest in his habite, and vesture,foreign he made for him a coat of silks, some read a coat of peeces, or parts, as the word note's, that is, of several sorts of threads interwoven; as we say an imbroidered coat; some read a coat to the ankles wrought with needle worke: & some take it as a Priestly robe, but such it was not, we read Princes children were wont to wear such garments for distinctions sake from inferior people. 2 Sam. 1.13.18. By this is set out the ornament of the Church. Psalm. 45.14.15. So we have the truth in the letter.
Learn from it.
D. 1. It is not unbeseeming gracious parents to love best their gracious children.
D. 2. The children of age, the last and least are really the greatest care to parents, especially when good.
D. 3. Distinction of habtts among several persons is not unsutable to the Church of God.
D. 4. Habiting of children, as it ariseth from affection, so it should be ordered by grace. Ver. 3.
5. Josephs condition in his fathers house is further set out by the carriage of his bretheren to him, noted.
1. By their inward affection,Ver. 4. And his bretheren saw, that their father loved him before all his brethren, and they hated him. Cald. the same. — Loved him of all his bretheren, &c. Sept. Here,
1. The occasion of their inward distast, they saw by their fathers carriage, and expressions, that he affected Joseph best of all, and hereupon their hearts are disturbed, and they meditate evil within.
2. Their affection, they hated him, that is, their hearts did rise against him, they could not indure him to have a place in their desires.
2. By their outward actions: and they could not speake to him in peace. — Speake nothing peaceable, — They would not speake peaceably. Cald. In this expression the affirmative is carried; they could not indure to give him a good word, or look, as they did one to another, but spake doggedly, churlishly, scornfully, and disdainfully to him, and all this both because his fathers love was on him, and Gods love on him also, even for his goodnes sake.
Observe we.
D. 1. Choice respects to any, from parents, above all others, usuaally make such favorites to be envied.
D. 2. Flesh and blood usually hate that, which grace affects and love's.
D. 3. Sin, and envy specially, put men out of a capacity of doing duty to relations.
D. 4. Where hearts are full of hatred, mouths speake not peace, but bitternes, and scorning. Ver. 4.
Thus farre is the history of Joseph in the line of Jacob according to his condition in his fathers house.
2. Now followeth the revelation, which God was pleased to make to him of those days of youth, whereof.
1. The manner of making it is observable, by dreams.
2. The matter declared by dreames, and that was Gods future providence toward Joseph, as his instrument to save his Church in time to come. Ver. 5.11. In the whole passage, we have these particulars to consider.
1. The author of these dreams, God himself and his Spirit: For they were prophetical.
Ver. 5.6.2. The subject of these dreams, Ioseph now seaventeen yeares old, addicted to the study of God, and hatred of sin. V. 5.9.
3. The narration of these dreams: He told them to his bretheren, and that with an emphasis, calling for their attention, not out of vaine glory, but instinct of God, to shew, that Iosephs future state was pre-ordained of God. Ver. 5.6.9.10.
Ver. 7.4. The dreams themselves, of which we may note.
1. The matter; the one was of sheaves worshipping his sheafe, this standing, and those bowing; the other of the sun, and moon, and eleven starrs doing obeisance to him. Ver. 7.9.
2. The number of them, they were two under various expressions, doubled, to note the certainty of the event.
5. The interpretation of the dreams,Ver. 8. which was made.
1. By his bretheren in contempt & scorn,foreign Shalt thou indeed reigne over us, &c? This they disdained, and yet submitted to it at their first going into Egypt, when the event fell out. Ver. 8.
2. By his father, and that in way of rebuke. His father rebuked him, and said, what is this dream, which thou hast dreamed, shall I, and thy mother, and thy bretheren, comming come to bow low our selves to thee to the earth? V. 9.10.Thus Iacob also applyeth the dream with some kinde of regret, that his son should be set up of God above him, yet so it was, Iacob did him honour in his place, when he went downe to Egypt.
6. The use made of these dreams; which is twofold.
1. By Iosephs bretheren, they hated him still the more for his dreams. V. 5.8. They envied him. Ver. 11.Ver. 11.
2. By Iosephs father.
1. He rebuketh him, but mildly, and probably to keep of some envy from him by his bretheren.
2. He kept or observed the saying, and laid it up in his heart, as Mary the word of Christ, her son, typified here by Ioseph, as is conceived by some. Jacob was acquainted with such revelations of God by dreams, therefore he slights not this to Ioseph, but ponders it seriously. Ver. 11.
Quest. How could this interpretation be true of Iosephs father and mother, by the sun and Moon seeing Rachel was already dead?
Answ. 1. Some apply it therefore not to Ioseph, but to Iosuah, at his word the sun and moon stood still understanding it of the sun, that cannot be the meaning of it, for the moon and starres are here added, and Ioseph speaketh expresly of honor to himself to come. 2. Iacob giveth the right interpretation, therefore most properly is it meant of Iacob the father, and his wife, who was mistresse in the family, viz. Leah, and his other eleven sons. Now she is called his mother by as good right, as her sons are called his bretheren, which was from his father, whose wife she, and whose sons they were,
Quest. 2. How did Iacob and his wife bow themselves to Ioseph, or where doth it appeare?
Answ. 1. It is certain that Iacob and his family came under Iosephs Government, and protection in Egypt.
2. It is safely presumed, that he, and Leah, with all his family gave him the respect of his place.
3. It is expressely noted, that by his message sent, his sons declare, thy servant our father, &c. Which was humbling enough to make good this prophecy, but Iacobs carriage, when he saw his son in his honour, is not declared. Chrysostom maketh his bowing on the top of his staffe to be unto Joseph, but that was worshipping of God.
Note from it.
D. 1. Good souls whom men hate for their goodnes, God chooseth to reveal his minde more graciously to them.
D. 2. God hath by dreams, in time past, revealed his future providences about his Church unto men.
D. 3. Young years, addicted to godlines, are made capable of great and sweet discoveries from God. Ver. 5.
D. 4. It is duty to declare Gods will revealed concerning his purposes to his Church, though it please not men. Ver. 6.
D. 5. Darke, but certain, have been the revelations of God in times past, concerning his providence to his Church. Ver. 7.9.
D. 6. God in bringing about the salvation of his Church, make parents, and brethren stoop to his instruments. Superiours to inferiors.
D. 7. God maketh persons in themselves adverse to his providences, yet to be interpreters of his revelations. Ver. 8.
D. 8. The Lord hath usually foretold the salvation, and advancement of his Church, but not the way; Joseph dreams not of prisons.
D. 9. Carnal relations are apt to hate, and envy their very brother, when God sets him up above them.
D. 10. The way and means of comfort which man despiseth, God useth yet to do them good, who hate it. So here.
D. 11. Gracious soules, that wait for the Churches delivery, may yet have regret against the meanes discovered. Ver. 10.
D. 12. Grace in those souls checks their regret, and makes them observe, and keep Gods discoveries to them. Ver. 11.
2. The next general head of this Chapter, containeth the history of Josephs separation from his fathers house by the treacherous conspiracy of his brethren. Ver. 12.28. Wherein we have to consider the especial ordering of providence about this event.
1. As to the occasion of it. Ver. 12.13.14.
2. As to the consequent events. Ver. 15.16, &c.
1. In the relating the occasion we have these particulars.
1. His brethrens going forth with their fathers flocks to feed them in Shechem, And his brethren went to feed their fathers flock in Shecem, the same. Thus providence ordered this first step of the occasion of Josephs separation, viz. his brethrens distance from their father; for it is probable no such thing would they have attempted in his eye or under his hearing, Ver. 12.Ver. 12.
2. His fathers call of him to send him unto them, wherein.
1. Israels conference with Joseph, And Israel said unto Joseph, do not thy brethren feed in Shecem? Are they not feeding? Sept. the same, Behold thy brethren feed, &c. Cald. This onelyonly prepares him for his mission, as a foregoing discourse.
2. Israels resolution to send Joseph to visit them, Come I will send thee unto them, Sept. and, Cald. the same. Here is his preface to Joseph to put him in readines for his mission.
3. Iosephs answear, And he said to him behold me, or, loe I, that is, am here ready to obey thy will in all that thou shalt say. Ver. 13.Ver. 13.
4. Israels mission & commission unto Ioseph,Ver. 14. And he said unto him go I pray thee, see the peace of thy brethren, and the peace of the flockes, and returne me word. — If thy brehren be well, &c. Cald. as Hebrew. Here you have his call by his father, and his commission for his worke, it was to visit his brethren, and informe his father of the state of them, and the flocks; little did Iacob thinke, that he was now sending Ioseph into Egypt; yet so it fell out.
5. Iosephs obedience, And he sent him from the vale of Hebron, and he came to Shechem, Sept. and Cald. the same.
1. The fathers mission.
2. The sons obedience, without disputing length or danger of the way. So providence ordereth the mind of Iacob, and Ioseph to bring about his owne purposes. It is conceived by some,60 English miles. that Shechem was distant from Hebron sixteen German miles. Thus farre the first occasion of Iosephs separation from his fathers House. Ver. 14.
Learn here.
D. 1. Providence in ordering the wicked purposes of men to his owne praise, giveth them time, and place to do them. Ver. 12.
D. 2. Good fathers of families are solicitous about their children, and charge, when al…nt from them.
D. 3. Gracious fathers sticke not to send the best of children to looke after the welfare of the worst.
D. 4. Good children are ready, and at hand to go at their fathers command, and do their will. Ver: 13.
D. 5. Commands and commissions are in parents power to give to children under God.
D. 6. Submission and obedience, are the duties of children unto parents just commands.
D. 7. Innocent souls seeke their peace, who plot trouble to them.
D. 8. God orders parents commands, and childrens obedience unto other ends, then they intend sometimes. Ver. 14.
2. The events are recorded, which hereupon befel Ioseph, which were various, and sad for present.
1. The frustration of his expectation at Shechem, and his wandring, as a disappointed man: set out.
1. By a providential meeting with a man, And a man found him, and behold he wandred in the field, Sept. and Cald. — the same. So providence ordered his brethren not to be there: for it was not the place, where the meanes of carrying him into Egypt should appear; yet here God orders one to finde him in his travells up and downe, and to give him tiding of his brethren.
The Jewes have phansied this man to be the Angel Gabriel, called the man Gabriel Dan. 9.21. But no such character is here of him; and the letter notes a man, which might be a neer inhabitant thereabout.
2. By providential discourse.
1. The man begins with him, And the man asked him, saying, what seekest thou? Sept. and Cald. — the same. This quere was friendly, & with desire to help him in his streigth, as appeares by the issue. Ver. 15.Ver. 15.
2. Ioseph answers.
1. By resolution, I seeke my brethren.
2. By request unto him, tell me, I pray thee where they feed, Sept. and Cald. — The same. Here is nothing of difficulty, onelyonly such parley as might help him to his intended busines. Ver. 16.Ver. 16
3. The mans reply by way of direction, And the man said they are departed hence, for I heard them saying, let us goe to Dothan. This place is conceived to be eight miles distant from Shechem; and in the rode it was of those merchants, who were to carry him into Egypt. The second event.
2. His attainment of his end at last. And Joseph went after his brethren, and found th…m in Dothan, Sept. and Cald. the same. Thus far under providence he hath travelled, seeking his brethrens peace, and hastening his own banishment from his fathers house, though he knew it not. Ver. 17.Ver. 17.
Learn here.
D. 1. Providence frustrates the travells of his owne, sometimes, of their desired issue, to effect his owne purpose.
D. 2. God provides some meanes in such case to help on mans end to serve Gods. Ver. 15.
D. 3. Nature teacheth men courtesie to strangers and wanderers to guide them in their way. Ver. 16.
D. 4. Intelligence is a cordial to wandring strangers.
D. 5. God appoints time and place of finding out our desires below.
D. 6. VnderUnder Gods ordering, in the place where his servants find peace to others, they may find trouble to themselves. Ver. 17.
3. The next event is his entertainment with his brethren, which accomplisheth his separation from his fathers house. Ver. 18 28. Wherein we have to note.
1. Their consultations about him, upon his approach, ordered sweetly by providence, and those twofold.
1. Some are for his death. V. 18.19.20.
2. Others stirred by God were to punish him, but spare his life. Ver 21.22.
1. In the counsells taken about his death observe.
1. The occasion of it,Ver. 18. And they saw him from a farre, even before he came neer unto them. Cald. — The same. foreign, they foresaw him, &c. Sept. In this are.
1. The time, in that hour, when after hard travel he had recovered the sight of his brethren, and they of him, at a pretty distance, so farre as they could ken.
2. The worke, about which Ioseph was even travelling, to se…ke the peace of his brethren, and now joyfully approaching to salute them and inform them of his fathers love and care over them.
3. The discovery made by them, they saw him, and upon first sight of his person, and the opportunity given them to work their wills on him; they thinke to dispatch him; all these give occasion to the enterprise.
2. The conspiracy made, And they craftily conspired, or plotted against him to kill him. Num. 25.18. foreign They malignantly plotted. Sept. — They devised or thought, &c. Cald. We have here to note.
1. Their malice.
2. Their subtilty.
3. Their combination.
4. Their cruelty. Nothing but death do they plot against an innocent soul, who commeth to seeke their peace. Ver. 18.
3. Their conference, debates, and counsels and results.
1. About his coming; And they said A man to his brother, that is, one to another, behold this master of dreames cometh. — foreign this dreaming fellow, or dreamer cometh, Sept. Cald as Hebr.
1. Here is mutual incouragement.
2. Quicke animadversion, behold.
3. Sharp derision. This master of dreams; Irony. Ver. 19.Ver. 19.
2. About his death and burial, And now come ye let us kill him, and cast him into one o… the pits, Sept. and Cald. same. Bloody resolutions are these against an innocent lamb; thus farre providence lets them thinke, speake, and resolve.
3. About the hiding of his bloud afterward, And we will say an evil wild beast hath devoured him. — Sept. Cald. same. See here.
1. The horror of blood shed, they will not own it.
2. The falshood of murtherers, to hide it under lies.
3. The vaine hope this way to escape.
4. The end of this wicked counsel, And we shall see, what his dreams will be, Sept. the same. — What will be the end of his dreams. Cald. Here.
1. They feared his dreams, least he should be their Lord.
2. They upon this account maligne him bitterly.
3. They here resolve to make an end of his dreams, and him together: and therefore mocke at this revelation of God to him; we shall see what a Lord he will be, when he is dead. And indeed pernicious had this counsell been, if God had not prevented it; however he was able to raise him from the dead Ver. 20,Ver. 20.
Learn from it.
D. 1. The sight of the righteous, whome the wicked hate, is an occasion of working mischief and evil to them.
D. 2. The looke of the wicked is for the mischief of those good souls, who looke, and seeke for their peace.
D. 3. Subtilty, and conspiracie for death is the wickeds practise against innocent gracious souls. Ver. 18.
D. 4. The wicked incourage each other in evil matters to committing them.
D. 5. Vile persons geire, and scorne the revelations of God under terms of contempt. Dreamer. V. 19.
D. 6. Sinners persecute the Saints for Gods revelations to them.
D. 7. Providence suffers sinners to breath death, and destruction to Saints, when they effect it not.
D. 8. Murderers themselves are ashamed to own blood-guiltines, therefore seeke to hide it.
D. 9. Brothers blood is not pittied with men of sin.
D. 10. Evil men designe to frustrate the counsells, and revelation of God by their crafty and cruel practises. Ver. 20.
2. Counsel about his delivery; providence stirreth up in Reuben to prevent their bloody designes, whereabout we have to observe.
1. His cognisance of their counsells, doubtless he was with them,Ver. 21. And Reuben heard it, Sept. and Cald. same.
1. The person was the elder brother Reuben, who likely had the greatest stroke among them.
2. His cognisance of the bloody designe, he heard it, doubtles he was there, and tooke notice of the general vote for Josephs death, and him God useth to prevent it.
2. His rescue of Ioseph from death by way of counsel to defeat the former, where we have recorded.
1. The issue, And he delivered him out of their hand, Sept. Cald. same. This was the issue of his counsel, that they did not kill him.
2. The meanes he useth, earnest advise to them against shedding blood; four times expressed.
1. And he said, let us not smite him in soul or life: that is, let us not kill him. Ver. 21.
2. And Reuben said unto them shed no blood, Sept. and Cald. same. A serious item, noting the hainousnes of shedding blood, as the cry of it to heaven.
3. Cast him into this pit, which is in the wildernes. Cald. same. — Into one of these pits, which are, &c. Sept. This he proposeth, though horrirble enough, by way of prevention of his death.
4. And lay not an hand upon him.— Bring not, &c. Sept — Stretch not an hand, &c. Cald. That is to slay him, as your counsels, and votes have bin. This advise God made to take, as Hushais against Achitophels.
3. His end is here recorded, which was twofold.
1. Josephs deliverance from death intended, That he might deliver him out of their hands, Sept. and Cald. — So God overruled one to perswade the rest. Spirits are in his hand.
2. His fathers comfort was the other end, To return him to his father. Cald. the same. — That he might restore him, &c. Herein not onelyonly regarding Iosephs life, but his fathers life, and comfort also. Soe God makes nature to worke for purchasing his owne ends. Ver. 22.Ver. 22.
Quest: Was Reubens counsel good, and to be approved?
Answ. 1. In pretense it was bad, for it pretended to kill him by famine in a pit, which was worse, then to kill him with the sword.
2. In the intent of it, the counsel was good, for it was to keep them from blood, and to render him safe to his father: & God wrought together with it to bind the hands of his brethren from killing him.
3. As he speakes Gen. 42.22. His minde was that no hurt should be done unto him, spake not I, saying, sin not against the child. So that in the scope of it sin cannot be charged on it.
It teacheth us.
D. 1. In evil counsells against the Saints, God overpower's the heart of some to frustrate bloody designes of others.
D. 2. God makes evil projected against his servants to come to the cognisance of those, that shall defeat it.
D. 3. Deliverance is effected sometimes for the Saints by such as hate them enough.
D. 4. Providence causeth the counsel of one evil man to prevail against others, for his Saints good. Ver. 21.
D. 5. God puts an awe upon some, to counsel others not to shed blood.
D. 6. Pretense of a worse death providence ordereth to be made by men, to save his from death wholly.
D. 7. Fratricide is made horried to evil men by God, for saving his owne.
D. 8. Respect to paternal honour may sway with men of bad resolutions, to abstaine from evil, and offering violence to a brother. Ver. 21.22.
2. Now follow their actions, after counsells, toward Joseph, whereabout are recorded.
1. His full accesse unto them, which gave them full occasion of executing their wicked conceits, And it was, as Joseph came to his brethren, or when Joseph came to his brethren, Sept. and Cald. Here the prey …alleth into their hands.
1. A poor innocent lamb, Ioseph, who sought nothing but his brethrens good, he maketh himselfe a prey.
2. Bloody conspirators under the name of brethren, they have him delivered to their wills.
3. He comes freely as a lamb to the slaughter: so providence ordereth to his dearest, even to his own son.
2. The execution of their counsel in a four fold action.
1. In stripping him, And, that, or then they stripped Ioseph out of his coat, the coat of many pieces, or colours, which was on him they put of from Joseph the party-coloured coat, that was about him, Sept. Here is their unnatural dealing at first, the spoiling of their brother, wherein.
1. The spoilers are his brethren.
2. Their act of spoil, they stript him, pluckt of his cloaths.
3. The matter of the spoil, his coat, his embroidered, or party coloured coat; that which was the token of his fathers love, & the marke of their envy, & that with which they intended to make a cloake to cover their villany to their father. Greater unnaturalnes in this kinde could not be shewn, then to take away the garment of a brother, yet this is the least of their evil. Ver. 23.Ver. 23.
2. In burying him alive, by putting him in a pit to dye by famine, for such was the intention of them all, except Reuben, hereabout we read.
Ver. 24.1. Their apprehension of him, And, or then they tooke him, that is, laid violent hands on him, Sept. and Cald. same.
2. Their disposal of him, And cast him into a pit, and the pit was empty, there was noe water in it, Sept. Cald. same. Herein note.
1. Their act, horrid cruelty, they cast him away, as desirous to bury him alive: for there they purposed (for the most part of them) that he should perish.
2. The place described.
1. A pit, a deep hole, such as our tin pits, out of which was no coming without help.
2. The specification of this pit, it was dry, or empty, no water was in it; providence so ordered by Reuben, that he might not presently be drowned. Under all these cruel dealings here is no mention of Iosephs carriage, but we shall find, in their owne confession afterwards, that Iosephs cries were not small, we saw the anguish of his soul, when he besought us, and we would not hear: Gen. 42.21. Notwithstanding all, these cruel men spare not, but in their intent bury him alive. So they dealt with Ieremy. Ier. 38.6. So the affliction of the Church is set out by a pit without water, where they shall not be drowned, but delivered out from it. Zech. 9.11.
Learn thence.
D. 1. VnderUnder providence innocent souls come in their integrity into the hands of spoilers.
D. 2. Simple, honest hearts, may thinke of comming to brethren, when it is to cruel destroyers.
D. 3. Vnnatural treacherous dealers slick not to take a garment from a brother.
D. 4. Garments of pleasure may expose men to envy and spoil by wicked hands. Ver. 23.
D. 5. Violent hands are soon layd even upon an innocent brother by envious, and inraged Spirits.
D. 6. Brethren, degenerate into spoylers, slicke not at it to bury an innocent brother alive.
D. 7. God emptieth the pits of water, where he will not have his innocents perish.
D. 8. Dry pits of trouble are in Gods use tokens of deliverance. Joseph shall come out. Ver. 24.
3. In rejoycing over their owne cruelty, they eat and drinke, and remember not the afflictions of Joseph. It is shortly thus reported, And they sat downe to eat bread. Ver, 25.Sept. and Cald. same. Herein observe.
1. The term of connection, rendred either copulatively, And, so knitting it to their former cruelty in burying Joseph alive, or adversatively, but, which sets it in opposition to Josephs misery. He was either now howling; or sadly bemoaning himselfe in the pit, but they were eating and drinking, or it may be read as a note of order and consequence, then, that is after they had thus afflicted poor Ioseph, then they got to eating, &c.
2. The posture of them, they sat down, it notes their security, they were now at-quiet, while they had the dreamer in the pit, they lay themselves at ease, not suspecting that God might rouze them with his terrors.
3. The worke, which was the end of this posture, to eat bread. This was no unlawful thing, in itselfe, but as the phrase imports, this was a kinde of feasting, eating, and drinking without fear, or care, not remembring the tears, and anguish of poor Ioseph. It seems to be the ground of the Prophets threatning expression, wo to them that are at ease, &c. But they are not grieved for the affliction of Ioseph. Amos. 6.16. This is the high pitch of sin, to oppresse poor souls, and then glut mens selves with meat and drinke, and be regardles of their miseries.
It instruct's us.
D. 1. Saints affliction, and persecutors exaltation are usually concomitant.
D. 2. It is the genius of cruel men, to glut themselves with pleasure, when they oppresse Gods servants.
D. 3. Sin makes sinners secure in their persecutions, as if no account would be required.
D. 4. It is grievous sinning to acquiesce in, and rejoice over the evil done unto Gods Saints. Ver. 25.
4. The last act of these cruel brethren is the selling of Ioseph as a slave into Egypt. Whereabout we read.
1. The occasion offered, which was the discovery of some merchants, whom God sent at this time in this way, for the accomplishing of his own counsells concerning Ioseph, And they lifted up their eyes and saw, and behold a company of Ismaelits comeing from Gilead, and their camels bearing spicery, & balm, and myrrhe, going to carry it down to Egypt.—Ismaelits travellers, &c. And their camells were full, that is, fully laden with perfumes, &c. Sept. — A company of Arabians, &c. and they went to go down to Egypt. Cald. Herein we may note providence working.
1. Upon Iosephs brethren as to their eyes, setting them upon the travellers, and thereby afterward changing their mindes concerning Ioseph. While they were eating, so many of them as were together (for Reuben was not now with them) they saw a company travelling that way.
2. Upon these strangers, a troop or travelling company of Ismaelits, in that God should order them to come in this point of time; about whome is recorded.
1. Their nation, they were Ismaelits, all strangers, and unknown to Iacobs sons, which made them more secure of being concealed.
2. Their occupation, they carried on camels merchandize of spicery, &c. It is likely some precious things for perfumes, or medicine; the things particularly are not knowne in their proper nature by us.
3. Their journey, they were bound for Egypt; little did any of them thinke, that at this time God was making a way to send Israel into Egypt, or that he was now accomplishing Iosephs dreams, as to his presentment; yet upon this occasion it was. Ver. 25.
2. The motion made by Judah to the rest upon the sight of those travellers, which carrieth in it.
1. A debate with them about Josephs death, which they had determined by famishing him in the pit, And Judah said unto these brethren, what profit is it, if we kill our brother, and conceal his blood? Sept. and Cald. same.
1. The party reasoning, Judah, moved doubtles by God upon the former occasion, he bespeaks the rest a little by way of abating their fury.
2. The debate itself, about the profit or commodity, that might accrue by killing him, and concealing his blood interrogatively expressed: What profit is it, or can it be?
1. To murder, and.
2. To labour to hide from our father, surely no profit at all to kill any, much lesse our brother, neither can we hide it, blood will cry, and God will hear it, and finde it out; let us therefore bethinke our selves, it will not be for our benefit at all, to destroy him in the pit. Ver. 26.Ver. 26.
2. A motion of advice, wherein.
1. A call to them, and convocation of them to yeild, come ye, let us deferre no longer, come, let us do something else with him.
2. The advice is twofold.
1. Positive to sell him, this was wicked enough also: the selling of a brother as a slave, Let us sell him to the Ismaelits, he may yeild us something that way. Sept. the same. — To these Arabians, Cald. The selling of a man is a sin damn…d to death, much more of a brother to be a slave; yet this counsel is subservient to Gods, to bring about his purposes to Ioseph, and Israel.
2. Negative, where.
1. The advice, And let not our hand be upon him. — Hands, Sept. and Cald. same. that is let us not slay him, as their former counsel was.
2. The reason of it, For he is our brother, he is our flesh. Sept. Cald. same. Nature now begins a little to recover itself in these brethren; because Ioseph was their brother, and flesh, they would not now kill him, nor shed his blood.
3. The issue or successe of this motion is twofold.
1. Consent of all the brethren present, to this motion, And his brethren hearkened, Sept. the same. — Obeyed him, Cald. God doubtles making their hearts to yeild also; they all agree to save his life. V. 27.Ver. 27.
2. Contract for sale of Joseph, whereabout note.
1. The approach of the merchants,Ver. 28. And there passed by men Medianits Merchants. — Sept. Cald. same. — That is, they now came home to the place, where these brethren were, and where, as passing by onelyonly, they were stopt on a new bargaine.
2. The exposing of their brother to sale, And they drew, and lifted up Joseph out of the pit, or made him ascend or come up. Sept. Cald. same. so God overpowred their wicked purposes.
3. The actual sale of him, And they sold Joseph to the Ishmaelits for twenty of silver: Some read twenty pieces, some Shekels; It is not certainly knowne of what weight, or worth this money was, but at no great price they valued him; act of sale is now made: he is a slave, bought by the Ishmaelits, To the Arabians for twenty Shekels, Cald. — Twenty of gold. Sept.
4, The disposal of Joseph by these merchants, And they brought Ioseph into Egypt. — So they do, to make gain of him; it was the best merchandise, that ever came into Egypt. But Providence orders all this for ends of his own, not yet known to Ioseph, or any else.
Quest. How was Ioseph sold to Ishmaelits, and Midianites both, these being distinct people?
Answ. To this textual doubt is variously answeared. 1. That the names were promiscuously used to note both sorts of people, they dwelling much together; So the Kings of Midian were called Ishmaelits. Judg. 8.24.26. 2. That they were joined together in trade, as partners for merchandizing, as English, and french or others may be, so that, what one buyeth the other buyeth, & soe may it be spoken of people different in nation, and joint in trade. 3. The Calde Paraphrase terms them Arabians, because they were a mixt people, and so might be stiled one for another. The doubt is cleared from the former interpretation in both particulars The glosse of his threefold selling is a fable. Ver. 28.
Learn we hence.
D. 1. Providence can make eyes to see, and such objects to be presented, which may occasion diversion of evil plots against the saints.
D. 2. Gad orders travellers, and trades, and journies to serve his own ends to his servants.
D. 3. Accidental events to men, are setled providences unto the servants of God.
D. 4. Trade from land to land, about proper fruits of the respective countreys, hath been, of old, ordered by providence, for common advantage God allowes and commend's it. Genes. 49.13.
D. 5. The same place may be aimed at by God, and men, but upon several accounts. Ver. 25.
D. 6. Providence toucheth hearts as well as eyes of sinners to defeat cruel designes against his.
D. 7. One spoyler may be wrought upon by God, to cause others to desist from cruelty.
D. 8. Thoughts of the unprofitablenes of sin is a forcing meanes to avoyd it.
D. 9▪ Murder, and concealment of blood, bring no advantage to sinners. Ver. 26.
D. 10. Hypocrits may judge there is no profit in one sin, but some in another.
D. 11. Hypocrits may disswade men from one sin, but incite them to others. Come, &c.
D. 12. Malice of formalists to sincere Christians, sticks not to sell them to bitter enemies of the Church.
D. 13. God makes natural relation, and motions of flesh, sometimes, to keep persons from cruelty.
D. 14. God causeth the counsel of one conspirator to defeat the rest, and make them concurre to his ends. Ver. 27.
D. 15. Providence offers opportunity to sinners for doing their will, that his may be done.
D. 16. Murderers are made deliverers by God at his pleasure, and in his measure.
D. 17. The most innocent souls may be sold for slaues, when aimed by God to be Lords
D. 18, A small price do wicked men put upon the best of Gods Servants, nay on his son.
D. 19. Gracious souls surprised by the wicked in their honest ways, may be carried whither they would not.
D. 20. Ishmalits may carry innocents to Egypts for their ends, but God orders them thither for his own. So God maketh use of sinners. They bring him to make gaine of him, God sends him to save, and gaine others.
In all these some make him typical unto Christ.
3. The last general head of this Chapter is the resentment of Iosephs affliction by his relations, his brother Reuben, and his father, the one mourning over him as lost, the other as dead.
1. The brothers affection is related. Ver. 29.30. Here note.
1. Reubens returne to the pit.Ver. 19? And Reuben returned to the pit, Sept. & Cald. same, in which note.
1. The connection, and order is to be observed, and, which noteth Reubens comming after that his brethren had been there before him, when they had taken him up, and sold him, then cometh he; whence it is apparent, that Reuben was not with them at the feast, not at first conscious to his sale, however afterward consenting with the rest to cover the fact from his father, and to deceive him in this matter.
2. The action or motion connected, he returned to the pit.
1. The subject Reuben, who had saved him from killing by his counsel, to put him into the pit.
2. The motion, he returned, doubtles another way, then his brethren knew.
3. The term of motion, the pit, into which Ioseph was cast, with an intent to have taken him out, and conveyed him to father; no other designe can probably be conceived of him.
2. The event, And behold Joseph was not in the pit. — And he found not Joseph, &c. Sept. Cald. as Hebr.
1. The note of observation, behold, although Reuben thought to be too hard for his brethren, yet providence ordered, that they were before him; Reubens disappointment therefore is here noted.
2. The event itselfe, Joseph was not there; he was gone now out of his hands, whom he purposed to deliver to his father.
3. His deportment hereupon, in these particulars.
1. His gesture, And he rent his clothes, Sept. Cald. same, an expression of great grief to his unexpected disappointment. Such gestures we read. Ver. 34. Iob. 2.12. Gen. 44.13. Num. 14.6▪ Ver. 29.
2. In his speedy addresse to his brethren, And he returned to his brethren. Sept. Cald. same. He hasted to them suspecting some mischief, which they had done unto him.
3. In his sad complaint, And he said the child, or the lad is not in the pit, Sept. appeareth not. Cald. His meaning was, that h… was dead and that they had killed him, as he suspected: so the phrase noteth. Ier. 31.15. As if in his passions he had said, Joseph is dead, ye have killed him, he is not.
4. In his distressed expostulation, And I, whither shall I go? Cald. the same. And whither shall I yet goe? It is an expression of over pressing grief: which way shall I turn? How shall I looke my father in the face? Wo is me, what shall I do?
Quest. Where was Reuben, when Ioseph w…s sold?
Answ. 1. It is variously conjectured by some, but all in vaine: God hath not revealed where. 2. He was absent, that is certaine, and that by divine disposition, (that he should not hinder Iosephs sale into Egypt) and with a purpose to get him out of the pit, and deliver him to his father, unknowne to his brethren.
Quest. How cometh Reuben so much to bewail Ioseph?
Answ. 1. Not out of genuine love to him, for he hated him as the rest did. 2. Respect unto his father might move him hereunto. 3. His bowels might be tenderer, then his brethrens. 4. God doubtles did overpower his soul, at this time, and awed him. Ver. 30,Ver. 30.
Learn.
D. 1. VnderUnder the wise providence of God, helpers may come too late to to save oppressed.
D. 2. Creatures as they intend, so may they doe their uttermost to save, when God will not hauehave it so.
D. 3. The pit, under Gods disposal, giveth up to sale, when it is intended unto freedom.
D. 4. Nature is apt to be passionate to renting cloaths upon disappointments. Ver. 29.
D. 5. Brotherly affection disappointed, though not true, will make one fall upon disappointers with indignation.
D. 6. Passion may make men judge that not to be, which is, and so may make mourners.
D▪ 7. Natural affection may put men to thei… wits end upon disappointments, and feares of worse events. Ver. 30.
In all this wee read not of any reply from his brethren, but doubtles they satisfied him, because in the after part he consents to them.
2. The history of the fathers resentment is recorded, whereabout we have to consider these things.
1. The representing of Iosephs case by his brethren to Iacob as dead, wherein all conspired, here note.
1. Their artifice, And they tooke Josephs coat, and killed a kid of the goats, and dipped the coate in the blood. Cald. the same. foreign. Sept. Noe difficulty is in the words; onelyonly here may we see wickednes working to conceal itselfe. Iosephs coat, & the kids blood are made the cloake to cover their great wickednes. Ver. 31.Ver. 31.
2. Their sending and bringing this bloody garment to their father,Ver. 32. And they sent the coat of many colours, and they brought it to their father. Cald. the same. Sent. Sept. omits that, and say, They brought it into their father. Here.
1. If the word (sent) be by other hands,foreign as some conceive, then it may be, they dispatched some messenger before with it; but it is to be suspected, that they would trust none with it, for fear of bewraying.
2. I should thinke, that the first word might signifie, that they struck through the coat, to tear that, and rend it, and make it so more plausibly to appear to be done by a wild beast; such words come from this root as signify darts, &c. And this is a circumstance, which probably they would not omitt in their cloaking of their wickednes; and after they had struck through, and torn the coat, then they brought it to their father.
3. Their down right lye, This we have found, Sept. and Cald. same. Vile wretches! they found before it was lost; they knew well, whence they had it, but thus by one sin to cover another, is the common way of sinners.
4. Their mocking of good old Iacob, Know now whither it be thy sons coat, or no, Sept. and Cald. same. See in this impiety their boldnes and craftines.
1. In mocking their father, putting him to discover the matter, as if they had knowne nothing.
2. In styling thy son, not their brother
3. In twitting him with the coat, such as thou gavest not to us.
1. Hypocrisy.
2. Lying.
3. Mocking parents.
4. Murder as to their father, were carried in this scene. Ver. 32.
2. Jacobs resentment of all this thus presented.
1. In his acknowledgement of the coat, And he knew it, and said it is my sons coat, Sept. Cald. same. Here poor Jacob received sad impressions; yea, it is his sure enough.
2. In his judgement thereupon made, according to their information, and apparent symptoms of the same, An evil beast hath devoured him, Joseph is torne in pi…ces. — A wild beast hath torn him, Sept. — With a slaughter Joseph is slayne. Cald. How could poor Jacob thinke otherwise? Upon such an information of his death; that they might keep him from sending after him. They might have said the Ishmaelits came with strength, and stole him; but that was not so safe, therefore they sticke to the first. Ver. 33.Ver. 33.
Ver. 34.3. In his lamentation, set forth in many particulars.
1. By renting cloaths, as Reuben did before.
2. By putting on sackloth upon his loines.
3. By his grief, and mourning many dayes. Ver. 33.
4. By refusing to be comforted by sons, or daughters.
5. By his desire of death also, I will go downe into the grave to my son weeping, Psal. 16.10. foreign.
6. By the doubled emphatical expression, And, or thus his father' wept for him, Sept. and Cald. same, Ver. 35.Ver. 35. Or, as the relative here by some translated, Jacobs father, who was Isaac then living, he bewailed this son, as well as his father, so grand father and father were mourners: none of those savage brethren, whose consciences told them of all their wickednes against them, are seen to lament.
Quest. Why did Jacob make no more inquisition after this blood, as might have been?
Answ. 1. His credulity towards his sons blinded him. 2. The providence of God doubtles ordered, that Joseph should not be discovered before his appointed time.
Learn from it.
D. 1. Hypocrisie may admit trouble in some evil, but conspire's willfully to do other. Reuben with them.
D. 2. The coat of innocency may be made a cloake to cover cruelty.
D. 3. Cruelty makes use of policy to hide itselfe from discovery. Kids blood for mans.
D. 4. Sinners subtilty sometimes to put it off from themselves, makes evil worse then it is. Blood without blood. Ver. 31.
D. 5. Beastly actings sinners use, to turne over their sins to beasts. (So if the word be striking through.)
D. 6. The guilty have their harbingers, to conceal sin more cunningly. If sent.
D. 7. Sin makes men shameles to bring the tokens of their wickednes to plead for them.
D. 8. Sellers of brethren make not much to do that, which may kill their fathers.
D. 9. Sinners use to make their refuge in lies, and so add sin to sin.
D. 10. Impudent sinners, though they be conscious, yet make things doubtful unto others. Ver. 32.
D. 11. Good men may be deceived by sinners, upon that which they know.
D. 12. Gracious soules may be too credulous toward the wicked, who speake falsly to them.
D. 13. Overmuch credulity makes men receive that, which afterward they find false. V. 33.
D. 14. Gracious fathers are apt to be exorbitant in sorrow for gracious children, when lost to them. Ver. 34.
D. 15. Hypocrits may pretend to be comforters to those, whom they have afflicted. So his sons.
D. …6. Pitty should be shewne to the afflicted; nature teacheth it sons, and daughters.
D. 17. Gracious soules may be overcharged with passion, as to refuse comfort, and choose death.
D. 18. The good fathers tears for the losse of a good son, are fit to be recorded.
The close of this Chapter is but a transition to the 39 Chapter, where this history is continued: I shall therefore referre the opening of it thither.