An Exposition of Genesis, Genesis · Chapter 41
CHAP. XLI.
Section 10th Hebrew Mikkets.THis Chapter containes the history of the last event to Joseph (from providence) in his prison-state, which is the happie catastrophe of his slavery & sorrowes under false accusations, and his entrance into that state of liberty, and honour, wherein he ended his dayes. The general heads are these.
1. The time and occasion of this happy event. Ver. 1.13.
2. The cause of his liberty, and preferment. Ver. 14.36.
3. The actual deliverance, and exaltation of Joseph. Ver. 37.45.
4. The administration of all affaires by Joseph. Ver. 46.17.
In the first general these particulars are observable.
Ver. 1.1. The point of time exactly noted, And it was from the end of two yeares of dayes. — Cald. the same. — After two yeares of dayes, Sept. That is, two full yeares. So ours do well read the Hebrew phrase to our language, other mathematical curiosities passed by, the words are plaine, two ful yeares.
Quest. But whence begin these yeares?
Answ. 1. Not from Josephs first imprisonment, for it seemeth, that he was in prison about three yeares, but, Secondly the beginning of them is from the interpretation of the dreams to the butler and baker; so long after, God t…yed the faith and patience of Joseph in prison.
2. The occasion of Josephs deliverance, made up of several concurrent passages.
1. His dream occasioned this good event to Joseph, which is here recorded by Moses two wayes.
1. Generally, And Pharaoh dreamed, and behold he stood by the river. Cald. the same. — He thought he stood by the river, Sept.
1. The subject, Pharaoh King of Egypt; which with some men seemed as an oracle. De statu publico credendum est regio somnio. Kings dreams seemed to portend great things, and much to be rested on.
2. The effect upon him, was a dream, he dreamed, and this not naturall, but divine, as the sequel proveth.
3. The place and posture, he stood by the river, or as the Seventy, he seemed to himselfe in his dream to stand there, set in a posture to observe some strange thing. The river was Nilus, as is determined by a general vote. Ver. 1.
2. Specially is his dream here reported, and that twofold.
1. Of two sorts of Kine, presented to him.
1. Good, And behold there were comming up out of the river, &c. Wherein appear.
1. The creatures in kind, they were Kine, bearing creatures, not oxen, which make no increase,
2. The number, seaven fitted to note what God intends:
3. The condition of them, they were fair in sight, and fat in flesh. — Choice in flesh. Sept.
4. The action of them, they fled to a meadow, so the Cald. — The Seaventy read as a proper name, but it notes a place full of grasse, fit to fatten cattel.
5. Their rise, from the river. Ver. 2.Ver. 2.
2. Bad are presented also, about which againe.
1. The kind, And behold seaventy others, and these were kine also.
2. Their rise, they came from the same river, Nilus overflowing sixteen foot made fruitfull, but if onelyonly eight foot, or there-about, barrennes ensued; barrennes and fruitfulnes from the same second causes as ordered by God.
3. Their number, the same seaven.
4. Their condition, Ill in sight, and leane in flesh.
5. Their posture, And they stood by the kine upon the brink of the river. — Or lip, Cald the same. — fed, Sept. Ver. 3.Ver. 3.
6. Their actions, And the kine ill in sight, and lean in flesh did eat up the seaven kine fair in sight, and fat. Sept. and Cald. same. These did not eat grasse, but the very flesh of kine.
7. The issue of this, it startled Pharaoh, And he awoke. Ver. 4.Ver 4.
2. Of two sorts of eares of corne is the next dream, in the report of which, wee have to note.
1. Pharaohs repose, and therein his second dream, And hee slept, and dreamed the second time. — Cald. the same. — Sept. onelyonly, he dreamed. It seemeth the man was willing to sleep away the first, but then God doubleth his trouble by another dreame.
2. The second dream it self of ears of corn, twofold.
1. Of good, And behold, &c. Where.
1. The kinde of creatures, eares of corne, Sept. Cald. same.
2. The number, seaven, as the former.
3. The quality of them, fat, and good. — Choice, and good.
4. The subject bearing them, one stem, or stalke. Ver. 5.Ver. 5.
2. Of bad, whereof we have here related.
1. The kinde of creature, the same. And behold ears, &c.
2. The number, seaven, as before in the good ears.
3. The quality of them, thin and blasted with the east-winde; that which is observed to be the blasting winde. foreign. rusted. Cald.
4. The order of being, they sprung up after the good eares. Ver. 6.Ver. 6.
5. The action of them, And the thin ears devoured, or swallowed up the seaven fat, and full eares. These came from single stalks, and prevailed against all the rest; one thin ear devours seaven full ones.
6. The issue of this also, And Pharaoh awaked, and behold it was a dream, Sept. and Cald. same. It was a dream with a witnes, by a note of demonstration held out; Behold the dream! Ver. 7.Ver. 7.
It teacheth us.
D. 1. Some yeares of dayes may God keep his dearest Saints under causeless imprisonment, and affliction.
D. 2. Yeares and dayes are determined of God for ending the sufferings of his servants.
D. 3. At the term appointed God stirreth up the meanes for their deliverance.
D. 4. God will disturb the sleep of Princes to bring about deliverance for his servants.
D. 5. Divine dreams may be given of God to wicked men for the benefit of his servants. Ver 2.
D. 6. Second causes may be presented in dreams, successfull, or hurtful. So the river.
D. 7. Where single impulses move not effectually mens spirits, God doubles them. So the dream.
D. 8. Cattle and corne hath God variously shapen in dreams to note various effects of his providence.
D. 9. It is a prodigious discovery of evil, for cattle to eat cattle, and corn, corne.
D. 10. Dreams of Gods sending are dreams with a witnes, and seriously to be weighed. V. 2. to 7.
2. The next thing occasioning the deliverance of Joseph, is the impr…ssion, which came by these dreams upon Pharaohs spirit, which is thus expressed, And it was in the morning, that his spirit was shaken, smitten, or amazed, and he sent and called for all the Magicians of Egypt, and and all the wise men thereof, and Pharaoh told to them his dream. — Spirit troubled, &c. all the interpreters, &c. foreign, Sept. all the masters. Cald.
1. His passion is here declared, he was smitten with sad apprehensions about these dreams. He could have no rest, for God troubled him.
2. His disquisition, and calling about for an interpreter, all the Magicians, Astrologers, & Wizards of Egypt in whom he superstitiously confided.
3. The next thing occasioning this good event to Joseph is the dissatisfaction, that he received from all those pretended interpreters; niether they, nor the Devil by them, could shew Pharaoh the meaning of his dream, And there was no interpreter of them to Pharaoh. — Or none interpreting, &c. Sept. and Cald. same.
The troubles of Pharaohs spirit are not eased, therefore he must seek further. Ver. 8.Ver. 8.
Learn hence.
D. 1. God not onelyonly sends dreams, but hammer's, or strike's the spirits of Kings with them to amazement.
D. 2. Insuch troubles wicked spirits make use of the Devills instruments for their satisfaction.
D. 3. Neither Sathan, nor his instruments can resolve Gods riddles, or interpret his dreams, Ver. 8.
4. The last thing concurring to the occasion of Iosephs deliverance is the chiefe butlers mention of him to Pharaoh, wherein note,
1.Ver. 9. His recognition of his fault in not minding Ioseph as he ought, And, or then the chiefe of the butlers spake unto Pharaoh, saying, I do remember my sin this day. Sept. and Cald. same. In this passage note.
1. The order, after no Magicians could satisfy Pharaoh.
2. The effect upon the butler, his memory is rubbed up to consider former events.
3. The matter remembred, his sin, or fault, viz. against Pharaoh, rather then Ioseph, Ver. 9.
2. His declaration of his fault and punishment.
1. The cause of punishment is touched, Pharaoh was wroth with his servants. Sept. and Cald. same. What his fault was he tells not, but that it was such as provokes Pharaohs anger, and this causes the following punishment.
2. The penaltie itself, And committed me into ward in the house of the chiefe of the slaughter-men (Provost Marshal, or Captaine of the guard) me and the chiefe of the bakers. So he seem's to acknowledge his suffering just, together with his fellow prisoners, Ver. 10.Ver. 10.
3. His relation about his dream, And we dreamed a dream in one night, I and he we dreamed each man according to the interpretation of his dream. Cald. — Each according to his dream we saw. Sept. This he sutes to the present case of Pharaoh who was now troubled about a dream. As to the particulars, they were declared in the former Chapter; but here he thinks it enough to make a general mention of them. Ver. 11.Ver. 11.
4. His report about the interpretation, wherein,
1. He declares the interpreter.
1. And there a youngman was with us, So he sets him out by his age; so he called him being in his thirtieth year.
2. By his nation, an Hebrew: One contemptible enough to the Egyptians.
3. By his relation and condition, A servant to the Provost-marshall, and a prisoner. All this tended not much to his advance.
2. He sheweth their addresse to him, And we declared to him, that is, told him our dreams.
3. He asserts his power to interpret, And he interpreted to us our dreams to each man according to his dream did he interpret. Cald. the same. — he conjectured, Sept. Thus he asserts the truth of Joseph. Ver. 12.Ver. 12.
Ver. 13.4. He tells Pharaoh the event, And it was as he interpreted to us, so it was; me he restored to my place, and him he hanged. — To my principality, Sept. — Ministry. Cald. Thus far by the report of the butler concerning Joseph, occasion was given to Pharaoh of knowing him and delivering him.
Quest. Why did not the butler minde him sooner, or before the magicians were consulted?
Answ. 1. Partly his unmindfullnes of Joseph, and unthankfulnes to him was the cause. 2. Providence did overrule, that he should mention him in Gods time unto the King. 3. God suffers the magicians to be consulted first to befool them, and glorify his owne wisedom in his servant Joseph.
It Learneth us.
D. 1. God hath his set time to make ungrateful men speake for his servants. Then.
D. 2. When Satan, and his instruments cannot ease the minds of their worshippers, God appeares to open his own mind to them.
D. 3. The troubles of others may make some to minde their owne faults. Ver. 9.
D. 4. Malefactors may be forced sometimes to acknowledge the justice of their sufferings. Ver. 10.
D. 5. Providence in dreams God maketh to be remembred, to his praise. Ver. 11.
D. 6. Gods Prophets though young and mean, and in a prison-condition, are made honourable by grace.
D. 7. God giveth to his suffering Prophets to foretel, and open secrets (as God) to men. Ver. 12.
D. 8. The truth of event doth justifie God, and his Prophets, against, and above all sorcerers. Ver. 13.
2. The next general of the Chapter now follow's, which is the declaration of the cause of Iosephs liberty and preferment from verse 14. to 36. where several things concurre under the highest providence to make up this cause.
1. Pharaohs mission for Joseph, and his accesse. Ver. 14.
2. Pharaohs treaty with him about his ability, in disclosing dreams, and his reply. Ver. 15.16.
3. Pharaohs declaration of his dream, and Josephs interpretation of the same. Ver. 17.32.
4. Josephs advice to Pharaoh upon the whole. Ver. 33.36.
To the first. In this we have more especially to note.
1. Pharaohs call,Ver. 14. And Pharaoh sent and called Ioseph. Septuagin. Cald. same, wherein.
1. The connection; which notes the order, and, or, then: that is upon the report of the Butler, now Gods time was come, immediatly Pharaohs spirit is moved too, when Gods words came, or his power upon him. Ps. 105.19.20.
2. The action of Pharaoh, he sent messengers, and by them called him out of prison. The King sent and loosed him; the King God useth as to this, when God bids him, he sends, and cals for Joseph. This must be an overpowering worke of God, for a King to communicate his secrets to a young man; an Hebrew, a servant, a prisoner, when his own Sages might seem more fit to consult withal: yet where God maketh impulse on spirits; they stick not at such objections.
2. The dispatch of Pharaohs messengers, And they made him run out of the dungeon. — They brought him out of the strong hold. Sep. — They hastened him out of the prison. Cald. Dan. 2.25. Providence speeds him out of trouble, when the time appointed was come, and that by such, who had imprisoned him, or at least had no regard of him in his dungeon condition.
3. Josephs accesse, wherein note.
1. His preparation, And he shaved himselfe and changed his garments. — And they shaved him, and changed his coat, Sept. — He was shaved, &c. Cald. Some say Potiphar did thus prepare him for the Kings presence, but it matters not by whom it was done. It is evident, that there was a prison garb, and habit, which Ioseph kept whiles he was a prisoner; and now he casts off all, being called to liberty; various estates changed his visage and habit.
2, His addresse to the King, And he came into Pharaoh, Sept. and Cald. same. that is, he answeared Pharaohs call, and presented himselfe unto him. Ver. 14.
Observe we.
D. 1. Gods time of deliverance to his being come, no delayes shall restraine them.
D. 2. Providence makes Kings his instruments to deliver his innocents, and call them out of prison.
D. 3. No objections can hinder powers from calling out of dungeons those, whom God will deliver.
D. 4. God can make his innocents run out of prison, who were wrongfully haled in.
D. 5. Change of conditions from prison to stand before Princes, requires change of visage, and habit.
D. 6. Piety and decency consist well together. Religion mak'es none slovens.
D. 7. It is meet for Gods innocents, being called, to come out of prison, and stand before Kings. V. 14.
To the Second.
1. Pharaohs treaty with Joseph when now he was come, carrieth two things in it.
1. His owne case declared, which was now troubled, upon two accounts.
1. Upon what he suffered in a dream, And Pharaoh said unto Joseph I have dreamed a dream. — Cald the same. — I have seene a dream. Sept. His meaning is, that by what appeared to him in his sleep he was much disquieted.
2. Upon want of an interpreter, And there is none interpreting it. — Cald. the same. — None conjecturing it, Sept. that is, among his magicians and wizards.
2. The report which Pharaoh had heard of him, And I have heard of thee, saying, thou wilt hear a dream to interpret it. — I have heard some say of thee, that hearing dreams, thou dost conjecture them, Septuag. — That thou hearest, and dost interpret. This report he had from the butler, therefore he so bespeaketh Ioseph that he would hear, and give him the meaning of his dream. Ver. 15.Ver. 15.
2. Iosephs reply upon this first motion of Pharaoh about the cause of his sending for him.
1. By way of selfedenyal, And Joseph answeared Pharaoh, saying, it is without mee, or not in mee, besides me, to doe such a thing. — Without God salvation shall not be answeard to Pharaoh, Sept. — Not from my wisdom. Cald. Herein he sheweth his humility not to arrogate such power to himselfe. So Daniel also. Dan. 2.
2. By way of glorifying God, God shall answer the peace of Pharaoh. — From the face of the Lord peace shall be answered to Pharaoh, Cald.
1. He ascribes to God this power.
2. He prophesieth peace, or,
3. He prayeth or wisheth so the successe of the dream to Pharaoh. Ver. 16.
Learne hence.
D. 1. Secret impressions from God without interpretations trouble the spirits of Kings.
D. 2. Kings in troubles are content to seeke ease from Gods prisoners, onelyonly under notion of Magicians.
D. 3. God makes the fame of his owne wisdom given to his Prophets, render them desirable. Ver. 15.
D. 4. Gods true Prophets deny themselves in the greatest gifts, which he bestoweth on them.
D. 5. All glory of revealing secrets is to be given to God.
D. 6. God may speake peace to men and powers of the world, even when he troubleth them. Ver. 16.
To the third. In this portion wee have two generalls.
V. 17. to 25.1. Pharaohs declaration of the dreams which he had: In which report for matter there is no change, but for explication some things are added, as.
1. In description of the lean kine, is added, Such as I never saw in the Land of Egypt for badnes. — I have not seen as those. — Not worse. Sept. Ver. 19.
2. In reporting their devouring, And they came not into their inward parts, — And it was not knowne that they were come into their inward parts, and their fight was evill as at the beginning. — Into their bellies, and they were not manifest, that they went into their bellies. Sept. and Cald. same. Other differences there are none; onelyonly he tells Joseph with all, that the Magicians could not interpret. Ver. 24.
2. Josephs interpretation, wherein we may note,
Ver. 25.1. His assertion about these dreams twofold,
1. That both were one, that is, sent to signifie one and the same thing: otherwise the dreams were two.
2. That they portended some future providence of God. viz. That God by these shewed to Pharaoh what he was doing or about to do.
2. His interpretation, wherein he makes knowne.
Ver. 26.1. The number expressed in all, seaven, to note seaven yeares, in the several places.
V. 26.27.2. The quality, the good kine and eares, note yeares of plenty; the bad kine, & ears, yeares of famin.
3. The event from above noted by these, as he mentioned before, that God was now bringing plenty, and famine, Ver. 28.Ver. 28.
4. The order of this providence observable.
1. In the yeares of plenty immemediatly given by God after the dream declared, Ver. 29.Ver 29.
2. In the yeares of famine immediately arising after those forenamed, whereof he relates.
1. The event, famine seaven yeares.
2. The effect of it, all plenty forgotten: and a full consumption of the land, Ver. 30.Ver. 30.
3. The extremity of it, The plenty shall not be known &c. for it shall be very grievous, or heavy, Ver. 31.Ver. 31.
5. The certainty and speed from the doubling of the dream, as the reasons of a double impression of this matter on Pharaohs spirit, Ver. 32.Ver. 32.
1. The thing is established.
2. God will shortly bring it to passe.
Quest. 1. What kinde of dreams were these?
Answ. Surely divine, for by these wayes in those times God made known his will to men; of this naturalists were ignorant; and therefore deny Gods power in sending dreams.
Quest. 2. Why were these given to a Pagan; not to Jacob?
Answ. 1. It was for earthly good. 2. It was to one who had power to free Ioseph. 3. It was to him not for his own, but Gods Churches sake, that this was sent him. 4. Gods purpose was to bring Jacob to Egypt, and fulfil his prophesies there.
Quest. 3. Why was not the dream sooner?
Answer. Now God made all concurrent providences to meet together, to free Joseph, to bring his Church into Egypt: now God was resolved to give the plenty, and after that, famin; so that now was to be the time sutable to all.
Quest. 4. Is there any trust to be given to dreams at this time?
Answer. 1. Natural dreams may discover some natural event in the body, as in sicke men. 2. As to divine, none are to be expected, neither doth God speak that way now, having spoken all his mind to salvation by his owne son.
Quest. 5. Why is the dream repeated three times by Moses, Pharaoh, and Joseph?
Answer. 1. Rationally Moses as the historian speaks it, Pharaoh as the subject, Joseph as the interpreter. 2. All mention it for greater evidence of Gods worke.
And teach us.
D. 1. God may make Pharaoh dream for the sake of Jacob and Joseph.
D. 2. God causeth the wicked to feel Dreams, and declare them, but his Saints to understand them.
D. 3. God maketh the wicked confesse that none of their wise ones can help them to understand them. Ver. 17.24.
D. 4. True Phrophets labour to bring such as consult them unto God. So Joseph.
D. 5. One and the same truth God is pleased to shew several wayes. Dreames were one.
D. 6. God usually foretelleth his providences of good and evil to make men fear him.
D. 7. Plenty and famine are both the issues of Gods providence.
D. 8. Yeares are numbred both of good and evil unto men.
D. 9. Providence sends good unto creatures before evil, that they might prevent evil.
D. 10. Famine is cruel, and insatiable, where God giveth it commission.
D. 11. Events doubly revealed are certainly prepared of God, and established.
D. 12. Repeating Gods revelations sometimes teacheth a speedy execution. Ver. 25.32.
4. The last thing concurring as the cause of Iosephs inlargement, and advancement is the counsel, which upon the interpretation of the dreams he giveth unto Pharaoh, which followeth. Ver. 33.36. Herein he adviseth him about three maine matters.
1. About such instruments, whom Pharaoh might use to serve him for preventing the universal evil, which God had foretold him was shortly comming, & these were of two sorts.
1. Chiefe, as head to order affaires, And now let Pharaoh provide a man discreet and wise, & set him over the land of Egypt.— Cald. the same. — Now therefore consider thou of a man wise, and understanding, &c. foreign. Sept.
1. The object of advice to whome it was given, is Pharaoh King of Egypt, whose right it was to do it.
2. The advice it selfe, first to see, consider, and provide, then to constitute and authorize one man of special understanding to know matters trusted to him, about preserving food, and of special wisedom, to cast about under God, to bring to passe his gracious purpose for supplying wants in straits; such a one let Pharaoh make chief over all the land of Egypt to give orders, and direct. Ver. 33.Ver. 33.
2. Subordinate, as ministers to execute orders, and instructions given unto them about so great affaires, as the preserving of the lives of nations,Ver. 34. Let Pharaoh do this, & let him appoint overseers over the land. — Cald. the same. — foreign, Sept. These were as needful to the former as hands and feet to the head, who might expedite the counsells, which the wise, and prudent governour should give unto them, and follow his instructions: so he adviseth for instruments.
2. He adviseth about the worke, which these were to do, and this was about preserving corne. Herein note.
1. He stares the measure, And fifth the land of Egypt, in the seaven yeares of plenty. — All the fruits of the land, &c. Sept. — And fortifie the land, &c. Cald. Herein he giveth solid advice, when there would be such over-abundance, to take the fifth part of every yeares increase, in all the seaven plenteous yeares, as a due portion for future provision.
Quest. Was not this advice to raise an unjust taxe upon the people?
Answ. No. 1. It was upon special revelation from God. 2. It was easie to be spared in such abundance. 3. It was provided to the peoples good for preserving life in famine; just, and good therefore it was. Ver. 34.4. It is conceived that the King bought it up, for Joseph sold it.
2. He adviseth to make granaries, And let them gather all food of those good yeares that come, and let them lay up corne under the hand of Pharaoh, and let them keep food in the cities, Sept. same. — Under the power of Pharaohs overseers, &c, Cald.
1. He adviseth for gathering corne, and that for money, not by violence.
2. He advised the laying of it up under the Kings hand or power.
3. He directs that in the cities scattered through the land respectively granaries should be provided, and places to keep corne, and that in sheaf, as is conceived to be most fit, for preserving the graine, and keeping straw also for cattel. The idle conceits of some Jewes about the way of Josephs preserving corne are not worth the naming. Ver. 35.Ver. 35.
3. He adviseth about the end, which was the safety of the Republick, And the food shalbe for store to the land against the seaven yeares of famine, which shal be in the land of Egypt, that the land be not cut off by the famine. — The land shall not be worne out, &c. Sept. — The people of the land shall not be consumed. Cald. The end aimed at is twofold.
1. To make plenty in want.
2. To preserve people from perishing; that the famine might not cut off poor creatures from the land of the living: for of itselfe it is a cutting, and destroying evil. In all this it is observable betweene the oracles of God, and the delusions of Devills a vast difference: sometimes perhaps magicians may hit upon the evil; but they can give no counsel to prevent: God so permits it; but God sheweth the way of his salvation. Ver. 36.Ver. 36.
And Learneth us.
D. 1. Gods predictions carry counsells with them to the salvation of those that receive them.
D. 2. Instruments doth God use to serve providence in saving whom he pleaseth. Ver. 32.33.
D. 3. Wisedom and prudence must qualify to cooperate with God in such a work.
D. 4. Gods wisedom points out portion, time, and place to save whom he designeth.
D. 5. Plenty foregoing teacheth to provide for famine following it.
D. 6. Providence for food under hand for their people is the charge of Kings Ver. 34.
D. 7. Store in plenty reserved is the preventing cure of famine. Ver. 35.
D. 8. Famine is a cutting evil unto nations, where it comes.
D. 9. Gods Prophets in foretelling dearth, desire to save those threatned from famine. Ver. 36.
3. The next general of the Chapter hath the history of Josephs liberty and preferment. Ver. 37.45. Where we have to observe serve these particulars.
1. The resentment of Josephs interpretation, &c. Ver. 37.
2. Pharaohs proposition thereupon to his servants. Ver. 38.
3. Pharaohs preferring Joseph, whereof we have.
1. The reason rendred. Ver. 39.
2. The preferment bestowed, whereof is related.
1. The place of honour. V. 40.41.
2. The ceremonies of inauguration. Ver, 42.43.
3. The confirmation of his power. Ver. 44.
1. By asserting his power againe.
2. By changing his name, or naturalizing him.
3. By giving him a wife, or marrying him. Ver. 45.
1. The resentment is thus expressed, And the word or thing was good in the eyes of Pharaoh, and in the eyes of all his servants. — And the words were pleasing, &c. Sept. and Cald. Wherein observe.
1. The matter of this resentment, is the word, both of interpretation, and counsel, which Joseph gave.
2. The resentment itselfe, it was good, it pleased, which carrieth in it their assent, consent, liking of it, together with their subscription to it.
3. The subjects of this complacencie, Pharaoh, and his servants, whose hearts doubtlesse God bowed to receive Josephs word, as he inspired him to reveal this secret to them, God softens this Pharaoh, though he hardens another. Ver. 37.Ver. 37.
2. The proposition, which Pharaoh made to his servants hereupon is this, And Pharaoh said unto his servants, shall we finde such a one as this man, who hath the spirit of God in him? — Sept. the same. — In whome the spirit of Prophesie from God is. Calde. This proposal being in hand, it is conceived by some, that Joseph was commanded to withdraw, and after determination by councel, called in againe. The proposal by way of expostulation affirmative, carrieth a negative, we cannot finde any such in Egypt. Which being expressed by Pharaoh, his servants were of the same mind; that not a man like Joseph could be found. None is like him who hath the Spirit of God, but this man hath the Spirit of God, therefore none like him. The Spirit of God in this place, is not meant the Spirit of holines, for Pharaoh was not moved with that, nor his servants; neither indeed is every holy man fit for such imployment: but by the Spirit of God here, he meaneth the Spirit of wisdome, and revelation, and prophesie, and providence, which can tell how to prevent evils foretold; such a Spirit onelyonly was desirable by Pharaoh: he calleth it the Spirit of God by a Metonymie of the cause for the effect, the Spirit of God for the Spirit of wisedom which God giveth. In all
1. It was concluded, that not such a man there was in Egypt fit for this worke as Joseph.
2. The reason suggested, because he alone there had that Spirit of God.
It is wonderful that none objected against a poor Hebrew, and a prisoner, to stop the Kings thoughts; that no Magicians gainsaid it as sometimes they did to Moses; that Potiphar should not now require justice against his prisoner. But not a word: God cleared his innocency and glorified his grace in him, and now nothing can hinder Gods purpose; all agree, that there is not a man like him, therefore he must be the man. Ver. 38.Ver. 38.
Which teacheth us.
D. 1. Gods word is good to men, when God by it work's good unto them.
D. 2. The vilest hearts approve Gods revelation, when he overpowereth them.
D. 3. Carnal reason shall not object, where God will have his word prevaile. Ver. 37.
D. 4. The Spirit of wisedom, and revelation from God make's souls honourable with men.
D. 5. Infidells will preferre the Spirit of God before Satans, when it speaks good to them.
D. 6. Gods Saints are not onelyonly justified against accusers, but glorified among enemies at his pleasure. Ver. 38.
3. The next particular, is Pharaohs actual deliverance, and preferment of him; in which worke note.
Ver. 39.I. The reason moving Pharaoh to do this, rendred now by himselfe, And Pharaoh said, after that God (or) forasmuch as God hath made thee to know all this, there is none understanding, and wise as thou.— Cald. the same. — There is not a man wiser, &c. Sept. here note.
1. Pharaoh bespeaks Ioseph, as it is conceived, after he was called in againe before Pharaoh and his servants.
2. He glorifieth God, ascribing it to him, that he had made Ioseph to understand these secrets.
3. He acknowledgeth Joseph by the gift of God to have transcended all Egypt; not a man there was to be compared with him; none discreet and wise, as thou. All this God forceth him to.
2. Pharaohs act of investiture, or installment of Joseph, Thou shalt be over my house and at thy mouth shall all my people kisse, onelyonly in the throne, I will be great before thee. — My people shall obey thee. Sept. — At thy word all my people shall be governed; onelyonly in the kingly throne I will be more honourable then thou. Cald. Ver. 40.Ver. 40. And Pharaoh said unto Joseph, see, I have given thee to be over all the Land of Egypt. — Behold I set thee this day over al the Land of Egypt. Sept. — Cald the same. In all this observe
1. The place of advance is twofold as expressed.
1. To be over his house, that is, as steward to order affaires for preventing famine therein. Ps. 105.21.
2. To bee over his kingdom, which he expresseth.
1. With a large donation, All my people shall kisse at thy mouth; Which is the usual signification of the word: some read, My people shall be armed at thy command. A word from this root signifieth arms.foreign Others read, My people shall be fed at thy mouth, That is, at thy word and command; which is proper to the case, and Josephs charge, but cannot be the meaning of the word, unlesse by a trope. The Seaventy read, My people shall obey, &c. Which is likewise signified by kissing. Ps. 2.12. Surely Josephs mouth is his command, metonymically as the mouth of the Lord, &c. And this kissing was to note homage, and subjection of all Pharaohs people to Josephs charge, and command in his place.
2. With a limitation, OnelyOnly in the throne I will be great above thee. In short he maketh him Vice-roy; and excepts onelyonly his own supremacy from him. Ver. 4.
3. With a reduplication of his grant,Ver. 4…▪ And Pharaoh said againe to Joseph, see, &c. that no obscurity might be in his former grant, he doubleth it, See, what I do, I give, or set, or constitute thee this day, over all the Land of Egypt. So the Royal edict is passed as to Iosephs principality. Ver. 41.
Learn thence.
D. 1. Kings hearts are bowed by God to speake kindly to his Prisoners.
D. 2. Paganish powers are made to acknowledge Gods wisdom in shewing them secrets.
D. 3. Enemies to God, and Saints are forced sometimes to acknowledge, that the poorest Saints are the best of men.
D. 4. Gods wisdom surpasseth all creatures, enemies themselves being judges, Ver. 3 9.
D. 5. Stateliest Kings may be perswaded to put houses, and all into the hands of Gods Saints to save them.
D. 6. Worldly wise and sage counsellors may be perswaded to subject theirs to poor saints for their safety.
D. 7. A despicable prisoner for God may be made Lord by him over all oppressors.
D. 8. Limited is the power given unto Saints for good, so God orders Pharaoh, Ver. 40.
D. 9. Where God hath set it, men must confirme works of favour unto his Servants. 'tWas so with Joseph and Daniel.
D. 10. Large dominion doth God order and men bestow upon his Servants, appointed for large salvation, Ver. 41.
2. The next thing observable in this preferment of Ioseph, is the ceremonies used for his investiture, or installing, which were these.
1. The putting on of a Ring, And Pharaoh mooved his Ring off from his owne hand, and gave it, or put it on the hand of Ioseph: Cald the same. — Taking off, &c. put it on. Sept. This did note obsignatory power, which Pharaoh translated to him by his power, to binde, and to absolve, and to confirme his commands.
2. The arraying of him, And made him put on vestures of silke, or fine linnen. A robe of bysse, or fine linnen. Septuagint. and Cald. Such was brought from India to Egypt, as some say, or a fine sort of silke made in Egypt, as others; doubtles it was the garb of Nobles: So he takes him from his prison-state, and sets him among Princes.
3. The bestowing a noble ensigne of honour upon him, And put a chaine of gold about his neck. Sept. and Cald. same. — This hath been used as an insigne honoris, both for military and civil dignities, and (as we may see) of long use, to distinguish, as a note of honour, powers from such as are inferior. Ver. 42.Ver. 42.
4. The manifesting of him to the people, And he made him to ride in the second Chariot, which he had, Cald. the same. foreign. This also noteth his second place in the Kingdom, and Government of the same, it was the chariot that did second the man, that is, shew him to be second.
5. The acclamation by the Herald, And they cryed before him Abrech. — The Cryer cryed before him. Sept. — And he made them cry before him, This is the Father of the King. Cald. No difficulty here, but about the word (foreign) which some make a Hebrew. A tender Father. Orhers a Syriacke, A Father King, or of the King; others note it from a word which signifieth to bowe the knee. So ours yeild to it. If the word be Egyptian it is hard to guesse at the sense; but this is sure, that it was a blazoning of his honour, and to make known his place, unto which Pharaoh had now advanced him.
6. The close of all these ceremonies. And he set him over all the Land of Egypt Sept. and Cald. same. Some read, For he had set him; It may, I suppose, as the close of all, be rendred, Thus he gave him or set him over all the Land of Egypt. Ver. 43.Ver. 43.
Thus the ceremony was finished.
Quest. Were these lawfully done, or accepted by Joseph?
Answ. 1. Such things in their own natures are not evil. 2. Nothing in this matter was acted but under the ordering and approbation of God. 3. Such external rites used without superstition, and vain ends may be innocent now, God makes use of them in setting forth his Kingdom.
Learne from it.
D. 1. Honours from Pagans under Providence may be accepted by the Saints. So Joseph received them.
D. 2. Ceremonies abstracted from superstition may be used in conferring honour on Gods Servants.
D. 3. Difference of habit is lawful between Powers and Inferiours.
D. 4. Honourable ensignes may be given & worne by honourable persons, Ver. 42.
D. 5. God can advance his poor prisoners to be second to Kings.
D. 6. VnderUnder Gods command Princes, and their People are made to honour his Saints.
D. 7. God may order his to be exalted by Paganish Edicts and Ceremonies, Ver. 43.
3. The confirmation of all this followeth.
1. By new asserting his dignity bestowed, And Pharaoh said unto Joseph, I Pharaoh, and without thee shall not a man lift up his hand or his foot in all the Land of Egypt. — His hand onelyonly. Septua. — And without thy word shall not a man lift up his hand to hold weapons, nor his foot to ride upon an horse, &c. Cald.
I. The ground of confirmation. Pharaohs owne power, I am Pharaoh, and if I be Pharaoh, so it shall be with thee: Some note it a forme of swearing. As I am Pharaoh.
2. The confirmation of his state by this, Not a man shall lift up hand or foot; a phrase used to a moral sense, not natural, that is, none shall do any acts of power, but under thy conduct, and command. — The Calde paraphrase is good to this. Ver. 44.Ver. 44.
II. By changing his name,Ver. 45. And Pharaoh called Josephs name Zaphnath-paaneah, foreign. Septuagint. A man to whome secrets are revealed, &c, Cald. fruitles are contentions about this and other names, because they are mostly unknown, and expositions can be but conjectural.
1. The imposer is Pharaoh, he that had power to honour him in his Kingdome.
2. The name imposed is Egyptian, fit to confirm him in that state and as it were naturalize him.
3. The reason of it, confirmation of his honour by names or titles, as hath been, and is accustomed with men.
III. By giving him a wife, And he gave unto him, Asinath daughter of Potipherah Priest, or Prince of On to wife, — Of Heliopolis. Sept. — Raba Deon; — Prince of On. Gal. Herein is another pledge vouchsafed Ioseph for setling him in his dignity, & that was by making him of Princely alliance.
1. He that giveth in marriage is Pharaoh, not by overruling force, but by Royal dignation dealing between both parties.
2. The partie given is a Princes daughter, some read Priest. — foreign signifieth both, but it is most probably here used for Prince. This was not Potiphar his Master, for it is another name, and another place and dignity, which he had. Her name, her parentage, and her dignity are here noted, It is questioned.
Quest. Was this marriage lawful?
Answ. 1. It was by Gods ordering. 2. He is supposed to proselyte her. 3. Hereby the Church is increased.
4. By Josephs possession of his new place, and dignity, And Joseph went out over the Land of Egypt, — Deficient in the Septuagint. — Went out ruling through all the Land of Egypt. Cald. In these observe.
1. The connection and order; And, then, or thus, that is, with his new honours, new name, and in his new condition, after all these conferred.
2. The possession noted, He went forth over the Land of Egypt, that is, set over it; not that he presently made such a progresse, but went out as Ruler; so the Calde well.
Learn thence.
D. 1. Where God casts honour upon his Saints, man must confirm it.
D. 2. VponUpon Gods impulse, Kings lay their Crowns to stake for doing his pleasure unto his.
D. 3. Gods overruling men makes them submitt hand and foot to his holynes, that is, all power. V. 44.
D. 4. Worldly Kings may bestow names, as well as places upon Saints, and they receive them, as to civil ends.
D. 5. God ordereth his dearest servants in marrying out of their owne line with strangers.
D. 6. Princely alliance doth God allow, and men may give to saints, and they receive it under his hand.
D. 7. Priests as wel as Princes were among strange nations.
D. 8. When God call's, and man invests with power, well may saints accept; and exercise their rule. Ver. 45.
4. The last general of the Chapter followeth, which is the history of Josephs administration in his place, and that is visible in two points of time.
1. In the years of plenty. V. 46.52.
2. In the years of famin. V. 53.57.
In the former we have these particulars to observe.
1. Josephs survey of Egypt. Ver. 46.Ver. 46.
2. Gods performance of promise. Ver. 47.
3. Josephs providence under God. Ver. 48.49.
4. Josephs progeny in this time. Ver. 50.51.52.
To the first, herein we have recorded these things.
1. Josephs age,Ver. 46. And Joseph was a son of thirty yeares; when he stood before Pharaoh King of Egypt. Sept. and Cald. same.
Quest. Why are yeares named?
Answ. 1. For help of sacred history in other things. 2. To set out time of life, and affliction. 3. To note Gods marvelous providence to exalt one of such years to such a place, and make the aged submit.
2. Josephs power, And Joseph went out from before Pharaoh, — Sept. and Cald. same▪ that is, with power, commission and authority from him.
3. Josephs execution of his commission, And he passed through all the Land of Egypt. Sept same. — Passed through as Lord, &c. Cald. In order to the precedent this must needs note his motion for execution of his commission, he passed through, ordering affaires, and preparing storehouses in all the parts and cities. V. 46.
Learn we.
D. 1. young sufferers for God, are sometimes timely exalted by him.
D. 2. Grace makes young years fit to guide and rule the aged.
D. 3. Men commission such to office, whom grace hath designed thereunto.
D. 4. Grace sets souls to execute to the uttermost the worke unto which it calleth them. Ver. 46.
To the second, God makes good his promise, and Joseph is so far proved a true Prophet, in the interpretation of that part of the dream of seaven fat kine, and seaven full yeares upon one stalke; for now it is said, And the earth yielded in the seaven yeares of plenty to handfulls.—Or made, Sept. — The inhabitants of the Land gathered corn into their barns. Cald. In this passage.
1. The subordinate cause, The Land made, That is, being commanded by God who made it soft.
2. The season noted, Seaven yeares of plenty promised; Now that term so appointed by God, all inferior causes worke together.
3. The effect and issue, Handfulls, in great abundance, suitable to seaven ears on a stalke. Ver. 47.Ver. 47.
Learne thence.
D. 1. God having promised, the earth hath power to bring forth, or make increase.
D. 2. Number and measure of mercies are according to Gods word: what he calls plenty, is so.
D. 3. Gods command causeth handfulls to spring up at his pleasure. Ver. 47.
To the third: This declareth Josephs providence under God according to the counsel, which he gave for laying up in the yeares of plenty: Herein note.
1. The worke of his providence, And he gathered up: This is twice expressed. Sept. and Cald. same. The worke as to him was to give order and command that this gathering of food now in the yeares of plenty should be done according to former direction; this he is carefull to do or see done according to the rule, which God shewed him of the fifth part.
2. The duration, The food of the seaven yeares, which were in the land of Egypt, that is, of the seaven yeares of plenty. — Cald. the same. — foreign, &c. Wherein was plenty, Sept. These were signified by the seaven fat kine, and seaven full ears. The worke thereunto applied notes.
1. That it was done within this time.
2. That he continued gathering to the end of this terme: sense perphaps would have perswaded, why do you labour so the last year, when so much was laid up before, yet he knew, the seaven yeares following would soone make an end of all, and not one jot of that measure, which God suggested to him, could be spared; faith made him worke to the last.
3, The order, and disposition of this worke as to place.
1. Generally noted, And he gave, or put food in the cities, Sept. and Cald. same. — Those were the safest places for garners to be in for preservation of food.
2. Specially, The food of the field, which was about every citie put he in the midst of it, Sept. and Cald. same. — Prudence here teacheth him so to dispose it for the convenience of the inhabitants, that they might not be forced to go far for food; this order he kept in his worke wisely. Ver. 48.Ver. 48.
4. The measure of Josephs worke,Ver. 49. And Joseph gathered corne, as the sand of the sea, very much until he left numbring. — For there was not a number of it. — Sept. and Cald. same. Herein God sheweth Ioseph to do his worke throughly, where.
1. The worke is repeated, he gathered.
2. The measure added, Corne as the sand until he ceased to number.
3. The reason of his cessation, there was no number, that is, it went beyond their arithmeticke to compasse it.
Learn hence.
D. 1. God giving plenty, rulers are taught to gather it for publick sustentation, not cast it away.
D. 2. Wise hearts upon Gods intimation, will gather fruit as long as God giveth it.
D. 3. Prudence guideth rulers to lay up publicke store, in safe and convenient places. Ver. 48.
D. 4. Wisedom from God teacheth men to provide abundantly against the devouring of famine.
D. 5. Providence may, and doth out-reach mens capacities in number of mercies.
D. 6. Faithfulnes and diligence are required to gather up the overflowing mercies of God. Ver. 49.
To the fourth thing observed, Iosephs progeny, which God gave him after all this, whereabout note.
1. The kinde and number of his seed, And to Joseph were borne two sons. Ver. 50.Sept. and and Cald. same, note here.
1. Their sexe or kind, they were sons, such as God meant to make special pillars in his Church.
2. Their number, they were two, set for two tribes.
2. The time of it, Before there came a yeare of the famine. Cald. the same. — Before the Seaven yeares of famine came. Sept. It was doubtles in those yeares of plenty, before the famine entred.
3. The mother noted, Whom Asenath the daughter of the Priest of On bare unto him. This was the wife, which Pharaoh gave him, and by her God giveth him seed. Ver. 50.
4. The naming of these sons, and that twofold.
1. Of the first borne, where we have,
1. The name imposed, And Ioseph called the name of the first born Manasseh. Sept. and Cald. same. The name signifieth forgetting.
2. The reason of the name, For God hath made me forget all my toile, and all my fathers house, Cald. the same. — All of my fathers house. Sept. By this imposition therefore of the name, Ioseph makes a living monument of Gods providence.
1. In ordering of his trouble.
2. In continuing it, which are supposed.
3. In removing all that evil, into which his brethren of his fathers house had sold him. The refreshings vouchsafed make me forget my former bitter paines; I will remember this merciemercy of God in this my first borne. Ver. 51.Ver. 51.
2. Of the son next following, wherein we may note.
1. The imposition of the name, And the name of the second called he Ephraim. Sep, and Cald. same. This name signifieth fruitfull, Multiplicationes duae, à foreign,
2. The reason of giving this name, for God hath made me grow, or increase in the land of my affliction. Wherein he maketh another monument to providence, which had not onelyonly made him to forget his sorrowes, but increased him with off-spring, riches and honours; all which be perpetuates to Gods praise in the name of this child. Ver. 52.Ver. 52.
Which teacheth us.
D. 1. God can give his owne not onelyonly royalty, but progeny also to comfort them among strangers.
D. 2. Sexes and numbers of children are ordered by God as to increase his Church.
D. 3. God may give children before famine, yet not to be destroyed.
D. 4. God hath taken women from infidels to bear the seed of his Church. Ver. 50.
D. 5. Good fathers have care to name their children for perpetuating Gods providence.
D. 6. Gods making sorrowes to be forgotten should be remembred by us and ours. Ver. 51.
D. 7. Second birth unto Gods Saints have moved them to second remembrances of God.
D. 8. God can make poor saints abound with riches, and progeny in the place of their affliction.
D. 9. Such fruitfulnes is to be returned by us to perpetuate Gods name. Ver. 52.
To the second part of this last generall, which is Josephs administration in the years of famine; the history whereof is given from this 53 verse unto the 26 verse of the seaven and fortieth chapter, wherein are reported.
1. His initial government. V. 53. to the end of this Chapter.
2. His carriage towards his brethren, &c.
3. His modelling the Land of Egypt for Pharaohs advantage. Ch. 47. V. 13.26.
4. His converse with his father and his fathers house until his death, from verse 27. To the end of the booke. Chapters. 48.49.50.
1. His initial government upon the coming of the famine in Egypt, we have shortly pointed at in the latter part of this chapter, wherein.
1. The end of plenty, and the rise of famine are noted. V. 53.54.
2. The cry of the people hereupon made to Pharaoh.
3. Pharaohs dismission of them to Joseph. V. 55.
4. Josephs execution of his office. V. 56.
5. The accesse of other countreys to Joseph. V. 57.
In the first are reported two events of providence.
1. The period which God put to the seaven yeares of plenty promised, and represented in the seaven fat kine, &c. And the seaven yeares of plenty were ended, which was in the land of Egypt. Cald. the same — foreign. Sept. referring to foreign, yeares. In this is declared the truth of Iosephs interpretation of the disappearing of the full ears at such a time.
1. The term of connection is here to be considered, which immediately brings in the famine upon plenty, And, or then plenty was finished.
2. The matter connected, and that is, the end of Egypts abundance.
1. The plenty is named.
2. The specification, by place, it was peculiar to Egypt.
3. The end is expressed, which was as to the ruine of it; no more came immediately after it. V. 53.Ver. 53.
2. The entrance of famine, which declared the truth of Iosephs interpretation also, of the seaven ill-favoured kine, which devoured the fat; in which narration are.
1. The appearance of famine,Ver. 54. And the seaven yeares of famine begun to come. Sept. and Cald. same. — That is, now at the appointed time the earth denied its wonted increase; and now want, hunger, and destroying famine began to appear.
2. The rule of this providence, which was revelation by Ioseph, As Ioseph had said. Sept. and Cald. same. Here the Egyptians are convinced, that he was a true Prophet. All things came to passe according to his word.
3. The sad issue of this cessation, And the famine was in all lands, But this must here be meant of the Countreys round about Egypt; for the hand of God was gon out against all, and that justly, who had abused plenty.
4. The exception of Egypt from the sad condition of other places; And in all the land of Egypt there was bread, This was a signal providence, which must be knowne to the nations round about, when themselves were in miserable want.
1. The seasonablenes of the comfort.
2. The sufficiencie of it in such a time is here noted; It was not onelyonly in a part but in all the land of Egypt. Ver. 54.
Learn thence.
D. 1. Providence puts an end to plenty at his will, however sensuall men thinke not of it.
D. 2. The fruitfullest land becometh barren, if God speake the word. even Egypt.
D. 3. Periods of full conditions are observable by men; Gods Spirit notes them. Ver. 54.
D. 4. In the designe of providence, wants succeed plenty at the heels.
D. 5. Entrance of dearth, though grievous, yet may make but small impression on souls.
D. 6. Not a word of God falleth to the ground, but as he saith, so it is.
D. 7. Providence orders Lands for scarcity as well as plenty.
D. 8. God can give bread to Egypt, when he denieth it to other nations for his owne ends. Ver. 54.
2. The cry of the people commeth next, And all the land of Egypt was famished, Ver. 55.or hungry, and the poople cryed to Pharaoh for bread. Sept. and Cald. same. — Where we have to note.
1. The prevalencie of famine in Egypt, it was now groaning generally under hunger which is conceived to be towards the second year, they were hungry, and hunger pinched them.
2. The effect of this, it made the people go and cry to Pharaoh, wherein we may see.
1. Providence overruling, that the people did not breake the granaries, and take food.
2. Their pain, that makes them cry for themselves and children, as being ready to perish.
3. Their refuge, they go to their King, as a father, for bread. Such should they be.
3. Pharaohs designation of them, he turns them over to Ioseph, And Pharaoh said to all the Egyptians, go to Joseph, what he saith unto you do. Sept. and Cald. same. Herein note.
1. Pharaohs amandation, he turns them from himselfe to his steward, not in regardlesnes of them, but in respect, to satisfy their wants.
2. His direction to them.
1. Go to Joseph.
2. What he saith, do. It may be the storehouses were not yet opened, and therefore they came to the King; he according to his former commission sends them to be answeared by Joseph, without whom he promised, none should move hand or foot, and chargeth them to be obedient to him.
Observe we.
D. 1. Extremities are ordered by providence, where lesser evills move not a people.
D. 2. Extreme wants make soules cry out for help unto their rulers. Help ô King. 2. Kings. 6.
D. 3. Rulers should have in readines meanes to answear the wants of their people.
D. 4. Obedience to overseers is needful, when souls would have wants supplyed. Ver. 55.
4. Iosephs administration or execution of his office followeth; in the description whereof note.
1. The universal spreading of the famine.Ver. 56. And the famine was over all the face of the earth, Sept. and Cald. same. Herein is noted the occasion and ground of Iosephs administration; when the hand of God pressed every place, and now they were sensible of hunger, now he works.
2. Iosephs administration, And Joseph opened all, which (had) in them, that is the storehouses, And sold to the Egyptians, or brake. — All the garners, Sept. wherein was corne. Cald. Herein note.
1. Prudence and goodnes in opening the storehouses, when there was need for the people.
2. Justice, in breaking out to every man their due portion, or allowing so much as to breake their hunger, so Joseph is said to sell corne to them; such an act, carrieth a blessing on it. Proverbs. 11.26.
3. The growth of the famine in Egypt, And the famine waxed strong in the land of Egypt. Cald. the same. The Seaventy wants it. This adds to the cause of Iosephs circumspection in administring to the necessities of Egypt. The heavier the judgement, the greater his care; but so God made his word good, which was foretold by him. Ver. 56.
Learn hence.
D. 1. Spreading judgements God makes to occasion the sweeter acts of providence.
D. 2. In midst of pressing wants, it is seasonable to open wayes of supply, which God giveth.
D. 3. Proportionable breaking, or selling out to people in wants, is the duty of rulers.
D. 4. In the midst of supplies God can make wants to get strength over poor creatures. Ver. 56.
5. The last thing in this Chapter setting forth Iosephs administration, is the accesse of other neighbouring countreys, which had been carelesse of making provision for times of want, those now come to Egypt: & this prepares to the following history; for upon the same reason came his brethren to Egypt also to buy food. Herein note.
Ver. 57.1. The accesse of other countryes, And all the earth, or ever▪ land came to Joseph into Egypt; foreignto break, as the word in one conjugation (Piel) signifieth: in Kal it noteth to buy. So the Septuagint, and Cald. to buy corn of Joseph. So providence ordered others to be in want.
2. The reason of their accesse, Because the famine prevailed in every land. Or was strong. So Septuagint and Cald. Here is asserted.
1. The sore stroke of God, which was great famine.
2. The extent of it, in every land round about Egypt, Canaan, Syria, Arabia, which were bordering. So God orders universal plagues to bring about his special purpose of grace.
Learne from it.
D. 1. Providence orders some countreys to depend on others for their sustenance.
D. 2. Wants make nations stoop, and seeke about for the support of life.
D. 3. Grace can make poor captives become preservers of nations.
D. 4. Sore plagues may be in order to make men inquire after, and prize abused mercies.
D. 5. General judgements are sent to manifest Gods special ends of grace to his. Ver. 57.