An Exposition of Genesis, Genesis · Chapter 49

An Exposition of Genesis · Genesis · Chapter 49

p. 579CHAP. XLIX.

This Chapter containeth the third and fourth part of Jacobs last will, together with his death.

1. He left his will with Joseph about his burial. Chap 47. Ver. 29. &c.

2. He gave special Legacies unto Joseph and his sonnes: In adoption, blessing, and portion. Chap. 48.

3. He proceeds in this Chapter to declare his will concerning all his sons prophetically, in their order. Ver. 1.28.

4. He finisheth his will with a repeated charge to all his sons about his burial. Ver. 29.30.31.32. So his Testament is compleated; then followeth the second thing noted in the last section, which is Jacobs death. So that this Chapter containeth two general heads.

1. The finishing of Jacobs will.

1. About his sonn's. Ver. 1.28.

2. About his burial. Ver. 29.32.

2. The finishing of Iacobs life. Ver. 33.

In the first we have to consider these particulars.

1. The preface. Ver. 1.2.

2. The testament itself, and that,

1. About his sonnes, divided into twelve parts. Ver. 3.28.

2. About his buriall. Ver. 29.

1. The preface is taken up in the 2 former verses of the Chapter. Wherein we have to observe,

1. The words of Moses the historian, And Jacob called unto his sonnes. Sept.Ver. 1. and Cald, &c. to same. These words Moses relateth of Iacob; what he did, wherein note,

1. The term of connection, which some read, And, others, afterward or furthermore. Noting the continuance and successive passages of the history. Where it will be inquired.

Quest. Was it at the same time, when he blessed the sonnes of Ioseph?

Answ. Whereunto it is reasonably replied, that the conjunction doth not unite moments, but actions, and sheweth that which preceded, and that which followed, it is safely presumed, that it was not at the same instant, all Iacobs sons probably could not come so soon together, being at their several places, and about several imployments, but it is likely within a little space after they were convened.

2. The act reported of Iacob, he called to his sons: that is, doubtless by messengers he sent for them to convene and come unto him, this must be the call of sick and dying men.

2. The words of Iacob heretofore spoken, and now related by Moses to be his own: and he said, &c. In which speech we have to note,

1. His call to them for convention, and that is very earnest, for he doubleth it, gather your selves together, Gather your selves together. Two words are used in the original. foreign — The latter is noted to gather persons or things dispersed. These in the Seventy and Calde are translated by one word, and so by others, Gather, and assemble some read; no difference need be here.

1. The meaning of the speech is plain, that Jacob desired them, one and all, to come together to him when he was now drawing to his dissolution.

2. The instancy of his speech, in doubling his call, and if one word have more force then another, he calleth them to leave imployments that might disperse them. And now come to him before his death, he will have no nay nor any delay.

2. The end of this call twofold, as expressed.

1. In respect of himself, that I may shew you that which will befal you in the latter dayes. — In the extremity of dayes. Heb. — What will meet you in the last dayes Sept. In the end of dayes. Cald. p. 580So others. Syr. — Of these dayes. Ar. The end in short is as to himself that he might discharge his duty as Gods Prophet unto them before he dyed.

1. The Prophet here is Iacob, or Israel, he stileth himself by both names here, therefore he conveneth them that he may perform his own duty as a Father and Prophet before he dye.

2. The work or act is the declaration of Gods will unto them. He had much to shew them from the Lord.

3. The object to be declared, was about future events, things both good and evill, that would betide them in their generations.

4. The subject to whom this was to be shewed, were his own sonnes, not so much in their persons, as in their posterities.

5. The season and stated time of this concernment is noted by the after-dayes, which note.

1. More neerly the dayes of their deliverance out of Egypt; and the events in the promised land, as particulars noted will declare.

2. More remotely the dayes of the Messiah and the Gospel: which in the sacred callender are generally noted by the last dayes. All must be included here. Ver. 1.

2. In respect of them, which was their knowledge of these things, that they may be acquainted in measure with them; for this purpose he calleth them to hear so earnestly.Ver. 2. Heare ye sonnes of Jacob, and hearken unto Israel your father. — Hear ye, two times. Sept. — Receive doctrine from Israel your Father. Cald.

1. The duty, which is the end for which they were convened, is to hear, and thereby to know, whereof note.

1. The nature, hear, hearken, it is all one word in the Hebrew, but notes both act of ears, and mind, to hear, know, and understand, and beleeve, and do the things revealed.

2. The instancy of it in the reduplication of the word, hear, I say hear hearken to your Father.

2. The parties directed to this end, ye sonnes of Iacob; who by your relation are bound to do no less, than to hear your dying Father.

3. The prophetical instrument to which they are bound to hearken for this end, Iacob, Israel, your father. The relation of a father under two names doth ingage them.

1. His natural name given by man, which notes their natural relation, as children to him, a great ingagement to hear him at his death.

2. His spiritual name, given him by God, upon his wrestling and prevailing with him, which carried in it still the blessing; it holdeth out.

1. Authority from God.

2. Promise from him, to both which they owed the obedience of faith.

Quest. 1. How did Moses know that Jacob spake this word?

Answ. 1. Somthing might be by tradition: such monumentall things being worth preserving. 2. It was doubtles by a Spirit of prophesie, whereby he might know things past, as well as things to come.

Quest. 2. Why write's he so obscurely under figures and parables?

Answ. 1. Such measure of revelation God thought good to give at present.

2. Such manner of speech God was pleased to use for his own ends: both in them that beleeved, and those that did not, God was glorified.

1. The same Spirit gave understanding to some, that gave the word.

2. Others who regarded not God, were left to their own perversness to stumble at it.

It teacheth us.

D. 1. The Spirit of God hath kept his method in delivering his will by his Prophets. Connect.

D. 2. At Gods set time, his Prophets do call such as must be acquainted with his will.

D. 3. In joint concernments of the Church, God appoints all, as one, to come and know them.

D. 4. The Spirit is earnest in its call to the Church to come together at Gods call.

D. 5. Readines in convening becomes Gods servants at the earnestness of his call.

D. 6. Gods Spirit in his Prophets is so earnest to gather soules onelyonly to teach them.

D. 7. It is proper to Gods Spirit from the beginning to shew things to come.

D. 8. The Spirit of old in the Prophets hath foretold good and evill to the Church for the last dayes.

D. 9. The things revealed to Iacobs Sons, concern the Church in the last times.

D. 10. Audience and ob…dience of faith are earnestly prest unto the revelation of the Spirit.

D. 11. Piety to natural fathers should p. 581make child'ren hear and keep their dying words.

D. 12. Prophetical fathers must be beleeved by such as expect to prosper.

2. After the preface, followeth the Testament itself which Iacob maketh to all his Sons by name, which however it is divided by their mothers, of some into fewer heads, yet naturally it is distributed into twelve parts, according to the number of his Sons: in the reckoning of whom he keep's not altogether the order of their birth, but arbitrarily he mentions them as directed by Gods Spirit, which is usual.

The natural order is Chap. 29. and 30.

All other nominations of them are arbitrary. So here,

1. The first part of his will concerns Reuben, Iacobs first born. Ver. 3.4. Wherein note.

Ver. 3.1. The testator implied, Iacob or Israel. As appointed, and directed by Gods Spirit, not swayed by his own will in this matter.

2. The legate, whom this part of the will concerns. And that is Reuben, considered,

1. Personally, as to himself.

2. Typically, as to his posterity unto which the main things bequeathed by prophesy did appertain, as to the latter dayes, as to his person we have onelyonly his name Reuben, from whom his tribe was called Reubenit's. The reason of his name, his mother renders, because God had looked on her affliction, and she rejoyceth in it, saying, See a son. Which is the meaning of the name Reuben. Chap. 29. Ver. 32.

3. The testamental disposition itself, Wherein,

1. A commemoration of what Reuben was and should have bin by nature, expressed in these terms,

1. Thou art my first born, Sept. and Cald. same, &c. This Iacob saith, with respect to what by nature he might expect, but not as if by God he were established in it: for by him he was deprived of it, yet this mention serveth to mind him, whence he was fallen.

2. Thou art my might and the beginning of my strength or valour. Cald. same. Syr. Sam. — The beginning of my children, Sept. — Of my grief, vulg. But not sutable here. In these Jacob acknowledgeth by nature the adjunct of primogeniture, which might have bin Reubens. He should have bin the virtue and prowess, and chief strength of Israel, it is the title of the first born, Deut. 21.17. Psalm. 78.51.

3. Thou art the excellency of high dignity, and the exccellency of strength or power. — Hard to bear, and hard, and self-willed, Sept. — Thou shouldest have received three portions viz. Primogeniture & priesthood and Kingdom. Cald. — Exceeding in pride and impudence. Sa. — Excelling in nobility and magnificence. Ar, — Remainders of burden and magnanimity, Syr. — First in gifts and greatest in government, vulgar. Several have thus varied in reading, but our translators keep to the letter. Now such should Reuben have bin by natural priviledge, the caldee Paraphrase seemeth to hit the true sence of this; that by reason of his birthright, to him did belong the excellency of elevation, or dignity, which was the priesthood, and the excellency of the power which was the kingdom, these Jacob minds him should have bin his: but now God had otherwise disposed of them, to his brethren. The Kingdom to Iudah, the Priesthood to Levi. And the double portion to Ioseph. Ver. 3.

2. A prediction from God of what he must expect to be now, expressed in two terms.

1. Unstable as waters, Ver. 4.swiftnes as of watters, to the letter — Thou hast don injury like the waters, Sept. — But because thou hast followed thine own will, as water powred out, thou shalt not prosper. Cald. — Thou hast bin violent & flowed down like water, &c. Sam. and Syr. — Thou shalt not abound with a draught of water. Ar.

It is a metaphorical expression, neither is it hard to resolve it into proper terms; onelyonly it is read by some in the time past, to note the violence of his sin, and by others in the future to point out the swiftness of judgment to come; the word here used notes moveablenes to sin, as Judg. 9.4. and by reason that there is no verb to express the time, men use their liberty, some for time past, and then it must note his swiftness to sin; others in the future turn it to set out his swift course to judgment, and the next word that followeth being of the future tense, it is thought better by some to add the former passage to it.

2. The next part of the prediction is, Excell not thou, or, thou shalt not excell. — Grow thou not hot. Sept. Thou shalt not receive the most excellent portion. Cald▪ Think not thy self excellent. Sam. Thou shalt not stand. Syr. In these are an utter abdication of him from his birthright, and excellencies belonging thereunto, Kingdom, and Priesthood, and portion. From God Israel pronounceth, no excellency shall be to him, however he was the first born, God now casts him down from his excellency.

3. The reason of this denunciation, but one in the whole, but expressed two wayes,

1. To himself, Because thou wentest up to the beds of thy father, then thou didst defile. — Defile my couch. Sept. — Then my son thou didst violate. Cald. Others to the same. Herein he tells him, p. 582that his own sin was the cause to throw him down from his excellency.

1. The party charged, Reuben.

2. The crime, incest in the highest degree in possessing and defiling his fathers bed; that is polluting Bilhah his fathers Concubine. Gen. 35.22. It is doubled, He went up and defiled.

2. To the rest of his brethren standing by, He went up to my couch, whither thou wentest up, Sept. When thou wentest up to my couch. Cald. But it is the third person, therefore is it said by some, my couch is gon up, or vanished. So our translators varie, but it being the same word as before applied to Ioseph; It sutes best to him, he went up, &c. So he demonstrat's the vile act of his son to be exemplary unto the rest, and that they might see how justly he was put away from his excellency, some read his excellency is gon up, that is vanished, but that is remote.

Quest. 1. How long before was this sin committed?

Answ. It is cast to be neer 40 years, and however no mention was of Gods taking notice, yet now God remembreth it, and leaveth this mark of dying Israel upon it.

Quest. 2. Did not Reuben repent all this time?

Answ. It is conceived that he had repented, yet God leaveth an outward token of displeasure in such a temporal deprivation of him.

Quest. 3. Did this deprive him of all blessing?

Answ. Surely no, but an outward chastening it was upon him and his; which also was mitigated, and this tribe afterward blessed by Moses. Deut. 33.

Learn we from it.

D. 1. Prophets, though parents, must deliver the hardest message from God upon their children. So Jacob doth.

D. 2. Sons of providence may not alwayes be sons of blessing & promise.

D. 3. Carnal priviledge of birth-right &c. profits little as to get Gods blessing.

D. 4. Birth-right external in the Church under the law, was a great priviledge and typical to a better.

D. 5. The beginning of the parents strength in eldest son's will draw parents desire to bless them.

D. 6. Excellency of dignity for Priesthood and Kingdom, were intailed on the first born.

D. 7. Where birth-right is abused, all these are rememb…ed to their reproach, Ver. 3.

D. 8. Swiftnes to sin brings a torrent of evill upon men.

D. 9. God casts from their excellency such as abuse his priviledges.

D. 10. Impudent lusts of uncleannes turn mans excellency into baseness.

D. 11. Carnal pollution of a fathers bed is horrid provocation.

D. 12. Such great evils are remembred many years after committed.

D. 13. Prophets of God have made sins of some children of the Church, notorious, to be exemplary to others.

D. 14. Heads of families may do those evils that bring Gods visitations upon their posterity, Ver. 4.

2. The first part of Jacobs will being dispatched concerning his eldest son Reuben, the second and the third part of his Testament now jointly follow, with respect to his second and third son Simeon and Levi, Ver. 5, 6, 7. Wherein note,

1. Jacobs description of them, being now to let them know what he was to assigne them from God, and that,

1. By name, Simeon and Levi,Ver. 5, the second and third son of Jacob by Leah: the names are said to be given by the mother, and the reason of them is rendred. Gen. 29.33, 34.

2. By their relation, he stileth them here brethren: not so much as being of the same father and mother, so there were four more of them, Reuben, Iudah, Issachar, and Zebulun, but from their confederacy in evil: they are brethren of iniquity, and in iniquity.

3. By their condition: Instruments of violent wrong are their sojourning habitations, — In is supplied. — They finished the iniquity of their purpose, or way which they chose by a subtil agreement, Sept. — very valiant men in the land of their sojourning, they did valiantly. Cald. As if it were praise worthy. — They finished the iniquity of their conventions. Sam. — Instruments of fury by nature, Syr. — Their breach was by instruments of tyranny. The variety of p. 583rendring one word hath some what troubled the reading him, which is foreign it is read by ours habitations, as that instruments of cruelty, dwelt with them; to this several agree; but others see cause to render it, conventions, agreements, confederacies, conversations, the word commeth from that which signifieth to sell. Whence it is used, for mens conversations in compacts and agreements. I find it no where rendred habitations by ours but in this place. And they have altered it in the margin. Their swords are weapons of violence, making the word synonymous with the Greek, foreign, so Ari. Mont. Machaerae eorum. But no where els is the word so used. I take it best therefore to understand it according to the letter, that their conventions, and confederacies about the murder of the Shechemites were instruments of violent wrong, and they were designed in them. This word is thus used, Ezek. 16.3. Ezek. 21.30. Ezek. 29.14. They themselves with their swords were these instruments of cruelty, in consultation and conversation, this is meant of their action against Hamor and Shecem, Gen. 34. ver. 5. The history is sad.

2. Jacobs detestation of them in their convention of cruelty. Wherein we have to observe,

1. His remonstrance against them. Whereof note,

Ver. 6.1. The form, and that is by way of apostrophe from them unto himself, O my soul, my glory, It is a rhetorical and emphatical aversiion from them, as not induring to look upon them, or speak unto them, He turns away therefore to stirr' up his own soul against the fact.

2. The matter of detestation, exprest two wayes.

1. My soul come thou not, or, thou shalt not come into their secret. — Let not my soul come into their counsel. Sept. — My soul was not in their secret. Cald. so Syr. And Ar. read in time past.

It is here plainly a detestation of all their cruel counsels and secrets against the Shechemites from his very soul; my soul come not in a thought of approbation among them.

1. The subject inhibited, his soul and inward man.

2. The inhibition, come not thou into their secrets; they dig as deep as hell to hide counsels from God; my soul have nothing to do with them.

2. My glory unite not thy self to their assembly. — And in their consistory let not my bowels contend. Sept. — Let not my glory convene in their assembly. Cald. — In their assembly I fell not from my glory. — My substance is not joyned. Ar. So he bespeaks his glory, here we have,

1. The subject. My glory, which may be taken.

1. subjectively.Act. 2.26Acts 2:26 And so it notes both the soul of man which is his chiefe part, and his tongue which expresseth the excellency of it. Psalm. 16.9.

2. Objectively, for glory acquired, let not the glory for which I look be united to their assembly. The first seemeth neerest to truth, the other may not be excluded,

2. The inhibition itself. Be not united to their assembly, be not one of them: abhorre that congregation of evil doers, and bloudy men. Keep off from closing with them in their meetings and conversations. This word intimates reason to unde…stand the word in the former verse of conventions, or conversations, whence now Jacob drives his soul.

2. The reason of his remonstrance followeth, which was their horried cruelty expressed two wayes.

1. Against man. Because in their anger they killed a man. Some read it, an indefinite, others men, Sept. man. — Slew a slaughter. Cald. —. Men. Syr. A nation, Ar.

1. The principle of action, fury.

2. The act itself, murder.

3. The object, men of high and low degree, Hamor, &c.

2. Against beast, And their self-will they houghed the oxe, they digged down a wall. — They houghed a bull. Sep. Sam. — They undermined the wall of their enemies. Cald. They threw down a wall. Syr. and Ar. All the difficulty here, is about one word which by divers points may signify an oxe or wall. It is most generally carried for an oxe, and so the singular being put for the plural, the meaning is, they did not onelyonly slay the men;foreign but they took away and maimed all their beasts. The oxe is named synecdochically: but if this word note a wall; the meaning must be that they made their entrance by force, breaking down door's and wall's, making such a violent assault, both wayes it notes injurious violence. Herein note.

1. The principle, is their own will or pleasure.

2. The work was an act of violence, either breaking down houses, or destroying cattel or both, these were cruel undertakings. Ver. 6.

3. Jacobs malediction followeth, where-about note.

1. Gods act upon their sin, Cursed be their anger, for it was strong, or fierce, Ver. 7.and their transgressing wrath, for it was hard, or cruel. — Anger was self-willed, &c. Sept. Wrath was hardened, Sept. — Strong and hard Cald. — Vehement and very bad. Syr. In all this Jacob delivered the just will of God concerning their sin, pronouncing,

1. The curse of God upon it. The subject of it was their sin, not their persons, and the curse discovers what a doleful thing it p. 584was, cursed anger, cursed wrath.

2. The reason, it was fierce & cruel, strong and hard. Against Gods command. Therefore it is cursed, that is, made justly by God an accursed thing, even that which will bring all evil upon creatures, temporal, and eternal: that so farr they might see the deep of their danger.

2. Gods act by Jacob upon the persons in their posterity. I will divide them in Iacob, and scatter them in Israel. Sept. same. and Cald. &c.

1. The executor of this, God efficiently, and Iacob ministerially.

2. The act, I will divide and scatter them, not onelyonly to distinguish the tribes, as all the rest; but to make them lower than all the rest by division & dispersion among the rest. So Simeon came into the lot of Iudah, and Levi had habitations scattered. Joshua. 19.1. 1 Chronicles. 4.39.40. Joshua. 21.2.3. This is the plain meaning of the letter. Ver. 7.

Some querie's are to be answeared about this.

Quest. 1. How long was this sin acted before?

Answ. About 42 years, yet God forgets it not, neither must Moses, though it concerns his own tribe.

Quest. 2. Did not Simeon & Levi repent?

Answ. It is presumed that they had as to their persons, before this time; for they were still reserved in the Church of God.

Quest. 3. What is the true import of this curse?

Answ. 1. It is a true and real denunciation of Gods sentence against the sin, that it was an act cursed of God and deserving the curse upon the persons acting it. 2. It was yet immediatly turned to the outward chastening of them in their posterity: which was an evil and curse in itself, however ordered by God for good.

Quest. 4. Was it not a blessing on Levi? Deut. 33.

Answ. 1. In this denunnciation it was a penalty, and so a curse, or sentence of evil. 2. Through grace it was turned into blessing and God did settle the priesthood on him; which was his prerogative.

Quest. 5. Why was not Simeon remembred in the blessing of Moses as Levi? Deut. 33.

Answ. 1. The conceits that Judas was to be of the tribe of Simeon is vain. 2. That it was for Zimries sake whom Phinehas slew is not certain. 3. I rather conceive he had a part of Iudahs blessing, though his name be not expressed.

Note we here.

D. 1. Sons who are somtimes hopes of Gods respect and union, may prove children of trouble and dispersion. Such were Simeon & Levi.

D. 2. Second and third sonnes by sin may fall under Gods displeasure as the first.

D. 3. There is a brotherhood in sin, as well as in nature, and in grace.

D. 4. Prophets must not spare the enormities of their own children, when God brands them.

D. 5. Conversations in cruelty is a grievous brand upon any guilty of them.

D. 6. Such as are joint in sinning are joined in Gods animadversion. Ver. 5.

D. 7. God in his Prophets and they from him abhorr'e sin, which is marked to judgment.

D. 8. Councels secret and companies of cruel wicked men, are to be abhorr'd.

D. 9. Mans soul and glory should be preserved from tinctures by sin: nor come to, nor close with it.

D. 10. Mans slaughter and creature destruction are abominable evils.

D. 11. The wrath and self will of man are the cause of such violencies. Ver. 6.

D. 12. Sins may be cursed, when persons may be pardoned.

D. 13. Fiercenes and cruelty are cursed, and cursing evils.

D. 14. Though such sinners may be pardoned, yet are they not altogether unpunished.

D. 15. Fathers sinnes may deprive children of sweet blessings.

D. 16. Dispersion in family, and Church is a great evill; however God may order, and mitigate it.

D. 17. God and his Prophets curse together, and bless together. Ver. 7.

4. The next part of Jacobs will concerneth his fourth Son Judah. Whom Leah p. 585bare unto him, this is contained. Ver. 8.9.10.11.12.

Wherein we have to note.

1. The form of it in expressing, which is twofold.

1. By way of apostrophe to him, Ver. 8.9.

2. By declaration to his brethren. Ver. 9.12.

2. The matter expressed both wayes, which is nothing but good and blessing, and that declared in several heads.

1. In his power and prevalency. Ver. 8.9.

2. In royal dignity.

3. In the royal progeny of the Messiah. Ver. 10.

4. In his plenty, and earthly prosperity. Ver. 11.12.

1. As to the form of speech, it is both by apostrophe from the rest to him, and then by speaking to the rest about him, in both his aim is to make both him and them attentive to the great matters which were to be revealed to posterity about this tribe. The apostrophe seemeth to be carried on to the midle of the ninth Verse, and thus in the letter is it read.

Thou Iudah, thy brethren shall praise thee; thy hand be upon the neck of thine enemies, the sons of thy Father shall bow themselves to thee, Ver. 8.Ver. 8. — O Judah the lions whelp. My Son thou art gon up from the prey. — The declaration to his brethren followeth. He stooped down, &c. Ver. 9.12.

In the former he bespeak's the subject of this prophesy, and therein points him out.

Ver. 9.1. By his name, Thou Iudah, thy brethren shall praise thee. — Judah thy brethren, &c. Sept. — Judah I will praise thee, and thou wert not confounded, &c. Cald.

1. The name itself notes praise or confession; his mother gave him the name and sheweth the ground, Now will I praise the Lord. Gen. 29.35.

By this his father calleth him and lets him know, he shall deserve his name, the truth of it should be upon him.

2. His father giveth another reason of it, and that is, partly in present, but more for future in his posterity, Thy brethren shall praise thee. So that, he is called praise not onelyonly subjective, but objective. As being to be praised by his brethren, and had in honor by his fathers sons, some thus referr it; they shall honour or praise his name by being called by it; so it was in after times; but whether that is intended here, is a question.

Quest. Was not Iudah guilty of foul evills, as well as Simeon, &c. Why is he all praised, and they all condemned?

Answ. 1. It is certain Iudah was guilty of foul incest with his daughter in law Thamar, but in some part ignorantly. 2. In the manifestation of that case, Judah condemned himself, for that fact, and former evills that did occasion it. Gen. 38.15.16.26. 3. It is in the liberty of Gods Spirit to conceal the sin of any or declare it. So it seemed good to Gods Spirit to brand Reuben, Simeon and Levi, and here to mention no sin of Iudah. 4. This may be added, Iudah had not onelyonly repented, but ca…ried himself worthily toward his father and brethren, that might countervail his former failings as to men.

2. As to the matter here foretold of him and ordered to him. It is the ground why he is so praise worthy, and that is noted in four heads,

1. In respect of his prevalency, or victory over men, and that is expressed two wayes,

1. Literally, and it doth concern two sorts,

1. Enemies. So we read. Thy hand be on the neck of thine enemies,— Upon the back. Sept. — Thy hand shall prevail against thine enemies, thy foes shall be scattered and turned back from thee. Cald. — Thy hand shall avenge thee on thy enemies. Here is bequeathed to Iudah in his posterity a mighty prevalency expressed;

1. By an hand proper to him, an embleme of power, thou shalt have an hand, that is, strength and power. (As manus is with the Latins taken.)

2. By its posture, It shall be set upon the very neck of enemies, to bring them under and make them submit.

3. By the object, they are enemies that would have his neck under them, this was confessed by David, thou hast given me the necks of mine enemies. Psalm. 18. Ver. 41.

2. Brethren, The sons of thy father shall bow down themselves unto thee. — Shall worship thee, Sept — Saluting shall prevent thee. Cald. This prevalency of Iudah, is in the Church, and among his brethren as well as he had victory over his enemies in the world.

1. The subjects spoken. His fathers sons, which carrieth more in it than brethren; that is, they were born of the same father, Yet their priviledge exempt's them not from subjection, the father in the sons was subject.

2. The subjection spoken of, not forced slavery, but willing acknowledgment and homage to be given.

3. The power noted, Unto thee, to Judah, and his seed carried in it, whom it most concern's. Ver. 8.

2. Metaphorically it is expressed, under the power of the lyon, king of beasts wherein.

1. The denomination of him by three terms.

p. 5861. His former name, Judah. O Judah.

2. His relation, my son, owned by Jacob.

foreign3. His vertue or prowesse, The lyons whelp. Herein Jacob resembleth this tribe to a Lion, and that from a whelp to an old Lyon. Gur. Arieh Arieh and Labi, are three names here used, the first notes the Lions whelp, the second the Lion grown, the third the old Lion when he is hardy and sturdy, foreign. Sept. Iob. 4. v. 10.11.

2. The action or deportment under this representation and that is threefold.

1. Ascent from the prey, thou art gon up from the prey, From the flock, &c. Sept. — He shall have the dominion in the beginning; but in the end the kingdom of the house of Iudah shall be magnified because from the judgment of death my son thou hast taken a way thy soul. Cald. In short by this phrase is intended.

1. His spoil upon enemies, as the Lions prey.

2. His victory, that he is gone up from it, Psalm. 17.12.

2. His repose after his ravening, He stooped down, he couched as a renting Lyon, and as a couragious Lion. Lying down thou didst sleep. Sept. — He shall rest and dwell in his strength as a Lion and as a Lioness. Cal. This notes the quietness of this Kingdom when once the Lion hath prey'd upon its enemies, then it shall rest couchant and lying down as an old Lion, preparing for more spoil.

3. His terrible impression upon enemies in that expostulation, Who shall stirr him up, or rouze him? Sept. same. — And there is no kingdom that can move him. Cald. The Question is resolved negatively, none will dare to rouze him when he is couchant nor provoke him to be rampant for prey. Ver. 9.

Quest. 1. What seed and posterity of Judah is here truly meant?

Answer. 1. Doubtles the tribe that was to descend from him by natural propagation. 2. Among them, one chief seed of Judah, afterward called Shiloh is intended, this is Iesus the Son of God comming in the flesh from between the feet of Iudah, he is called the Lion of the tribe of Iudah; Othniel, David, Salomon, &c; were intended, but Christ especially our Lord, who sprang out of Judah. Heb. 7.14.

Quest. 2. When was this fulfilled?

Answer. 1. By divers gradually, as when the tribe was advanced from a principality to a Kingdom; as from Othniel judg. 1. To David and Salomon when Iudah lay couchant. 2. By Christ eminently, and that by his ascending from the prey to glory when he had spoiled all his enemies, sin, death, Hell, and the grave, and now he is sat down, all principalities being subdued, who shall rouz him up? It is horrid blasphemy to transferr this to other creatures.

Learn here.

D. 1. God by his Prophets owneth them souls to be praise who are such. Thou Judah.

D. 2. Where God puts praise upon any, the Church must admire it, and ascribe it.

D. 3. Free grace from God remember's no sin against them to impeach their praise whom God accepts.

D. 4. God hath pointed out to whom he please's prevalency in the world, and in the Church.

D. 5. Necks of enemies, and knees of brethren, must bow to whom God appoints them.

D. 6. God giveth the hand to whom he pleaseth among brethren to prevail over others. Ver. 8.

D. 7. The Spirit symbolizeth vertue and prowesse by beasts; as well as vice.

D. 8. The Spirit of God is the best Herald, he giveth best badges of honour to the Church.

D. 9. Gods Spirit giveth that vertue and excellency to soules, which he blazon's.

D. 10. Ascents and degrees hath God appointed in the Kingdom of his Church.

D. 11. Judah was Gods chosen, to set his Church, and make it victorious.

D. 12. Jesus Christ the Lion of the tribe of Judah, is he that rules and none may rouze him. Ver. 9.

2. The next priviledge bequeathed unto Judah is Royal dignity. Ver. 10. Wherein we have the third legacy included about the royal seed or progeny to come from between Judahs feet, two promises in all.

1. Of principality in these words,Ver. 10. The Scepter shall not depart from Iudah, nor a Law-giver from between his feet until Shiloh come.

A Prince shall not fail from Iudah, nor a p. 587captain out of his loines until the things come that are laid up for him. foreign. — Sept. — He that hath power shall not be taken away from Iudah, nor a Scribe from his Childrens children, until the Messiah come, whose the Kingdom is. Cald. Onk. — Kings shall not faill from the house of Iudah nor skilful doctor's of the law from childrens children, until the time, when the King Messias shall come, whose Kingdom it is. Hieros. Targ. — Kings, presidents and scribes teaching of the law. — The yonger of his sons, the King Messiah. Tar. Ion. The promise here given is negative, against the departing of the Principality of Iudah, but necessarily includes the affirmative of setting the royal power in that tribe. Herein we have these terms to consider.

foreign1. The subject spoken of in this expressed in two terms Scepter and Lawgiver. Appropriate to Iudah, the word rendred Scepter notes a rod, and that as some badge of goverment, (to mean it of affliction is uncouth in this place) and so it came to signify a tribe, as families gathered under one rod. So some render it the tribe shall not fail from Iudah: but that sutes not so well to the next term of law-giver adjoined: the Scepter therefore here is a royal ensigne, and noteth principality, soveraignity, according to this the Sept. Cald. &c. render Kings, Princes. Such as have power. — foreign — Was their royal ensigne.foreign Again the word rendred lawgiver. Is by some stiled a scribe and teacher of the law, but it is not sutable to expresse supremacy: highest powers give law's, lower may teach them. This notes a power making lawes and imposing them, which properly is a lawgiver. So it is said Iudah is my lawgiver. Psalm. 60. v. 7. That is the highest in power, next to God, giving law to his people under him, this is the plain sense of the terms: jointly they note principality.

2. The state prophesied concerning this. It shall not depart from Judah, nor from between his feet; the sense is clear, the soveraign power and dignity shall be in the tribe of Iudah; and rulers shall come from between his feet, and come out of his thigh, that is, be born of him from time to time, and they shall not cease, depart or fail.

3. The term of duration, until Shiloh come; this advent of Shiloh shall determine the Scepter of Iudah; here it is expressed to limit the principality of Iudah, but it contains a special boon itself to Iudah, which notes the third legacy of Iacob to him, and so I shall here consider, not excluding its respect to the precedent.

3. The next priviledg given to Judah is the progeny Prophesied, & the success annexed to it,foreign so that we have two promises.

1. Shilo shall come from between the feet of Judah Three terms are observable.

1. The subject, Shiloh, our translato'rs keep it as a proper name, which is best; for it is no where else in the Scripture but here. The Cald. Targum, do all read, the King Messias, or Messias singly; some make it a common name, as his son, or her son, as some Rabbins, &c. Others read it peacemaker, which may be noted from the root whence it is conc…ived to come, but we keep it a proper name, and that a special title unto the Messiah. The vulgar Lat. read he that is to be sent, mistaking the word.

2. The advent, He shall come, that is in the fulnes of time spring out of Judah and be born, as the child that com's forth from between the feet of the mother, which was done when the Son of God became the son of man. Gal. 4.4.

3. The term from whence, here is from the feet, thigh's, loins and strength of Judah, taking flesh from the fathers in this time. Rom. 9. Now look upon this passage terminating the former promise, the meaning is that in that very season, when God shall make Shiloh to be born of the house of Iudah then shall the Scepter depart and not before, but herein is expresly carried, shiloh shall come, which is the promise of the Royal seed from Iudah.

2. Here is added the promise of successe to this Shiloh, son of Iudah, And unto him shall the gathering, or the obedience of the people, be. — And he shall be the expectation of nations. Sept. And the people shall obey him, Onkelos. Herein Iacob phrophetically sheweth.

1. That Shiloh when he came must be head, & the principality of Judah perfected in him, he should be lawgiver. Isaiah. 33.

2. That not onelyonly within that tribe should his territories be, but among all nations.

3. That of all nations some should be gathered by the Gospel preaching; and obey the Christ of God; and herein is the accomplishment of the great promise.

Quest. 1. When began this Secpter to be in Iudah? for now it was in Ioseph, afterward in Levi, by Moses, afterward in Ephraim by Ioshua.

Answ. 1. Its rise was mean and little at first, mentioned in the principality of Othniel. Iudges. 1.1.2.13. 2. The goverment was various in respect of kind, as in judges at the first, &c. 3. The first eminent appearance of this Scepter was in Davids Kingdom.

Quest. 2. How is the cessation of it to be understood?

Answ. 1. Predictions of persistency of this Scepter must not be understood without interruptions. 2. No partial cessation of principality in this tribe is to be judged characteristical to this time mentioned. 3. That the total cessation of the dignity of this tribe, did onelyonly point out this time of the Messiah, and his comming was the period of it; when the Kingdom p. 588of God was taken from them, and given to the nations to bring forth the fruit of it. This was when Herod destroyed the Sanhedrin; with the sad dispersions of that tribe from that time when the Cesars came in, and taxed Iudah, at that time this Shiloh was born in Bethlehem.

Learn hence.

D. 1. Royalty as well as prevalency are given by God, Scepter, and a Lions strength.

D. 2. Principality and power are Judahs portion from the great God. So Christs.

D. 3. Rulers and lawgivers is a good portion of God to his people. Scepters and Lawes.

D. 4. Beginnings and periods of states are Gods own appointments.

D. 5. God hath pointed out gradually from the beginning, the comming of Shiloh, to Adam, Abraham, Isaac, Jacob, and Judah.

D. 6. It was known in the Church that Shiloh our Lord was to spring of Judah.

D. 7. The failing of temporal principality in Judah demonstrat's certainty that Messiah is come.

D. 8. God shut up the temporal Kingdom of Judah in that spiritual one of Christ, or Shiloh.

D. 9. Messiahs work was to inlarge Judahs Kingdom into all Nations.

D. 10. Shilohs gathering brings all his people to obedience.

D. 11. God gave sufficient testimony of Christ a Prince and a Saviour in the Old Testament.

D. 12. It is wilful obstinacy to deny the Messiah come in the flesh when the Scepter is departed from Judah, and the people gathered to him. Ver. 10.

4. The last legacy which compleats Iacobs blessing unto Iudah is the prosperity and plenty prophesied of. Ver. 11.12. Which is elegantly set forth under several metaphors, among the rest in Scripture used to note a prosperous state, wine, and milk are usual emblems. Isaiah. 5.1. &c. Isaiah. 7.22. Isaiah. 51.1. Under both which the prosperity here spoken of is described; the whole prediction containeth four clauses.

1. Binding his foal unto the vine, Ver. 11.and his asses colt unto the choice vine, Sept. to same. foreign. Israel shall dwell in the compass of his city, people shall build his temple, and the just men round about it, and the doers of the Law in the doctrine thereof, Onkelos. Leaving altogether the letter and making another paraphrase. Hereabout are considerable.

1. The subject whom this truly concerneth, for the participle binding must needs have its supposit; now hereabout is some difference: some referr' it unto Iudah. Others apply it unto Shiloh: it may respect both, out primarily Iudah, who is the subject of the blessing. Ari. Monta. reads foreign My son. As speaking to Iudah, though generally that is here rendred colt, That is a son of an ass, where (') is paragogical. Iudah therefore in his posterity is he spoken of binding his asse, &c.

2. The action attributed here is binding his asses foal to the vine, and asses colt to the choise vine, take it in the letter so as it is to be understood of the posterity & tribe of Iudah, it noteth a very great abundance of vines and choise vines, a land of vinyards.

1. It is evident that their great men rode upon asses, or ass' colts, Iudg. 10. v. 4. Iudg. 5.10.

2. That when they alighted at several places, they did tye or bind fast their beasts to som'thing.

3. That vines should be so plentifull in the borders of Iudah insteed of every bush and common stick in an hedg, that they tyed their very asses at them, some understand the binding of them to vines was in time of vintage to load them with fruit, which may well be. Luther rejects all literal interpretation of this and the following particulars, as belonging any thing to the tribe of Iudah, and understands all spiritually of Shiloh, which is not fully safe, but we shall after consider.

2. He washed his garments in wine, and his covering in the blood of grapes; He shall wash his robe. foreign. Sept. — The best purple shall be his Garment, his covering shall be silk dipt in scarlet and divers colours. Cald. Onk-

1. The subject is the same literally Iudah.

2. The attribute is an act with its circumstances metaphorically setting out abundant prosperity.

1. Washing is a work requir'ing store of water.

2. Garments inward and outward cannot be purified with a little.

p. 5893. Wine and blood of grapes are here the symbolical matter, now we know, it is no way proper, nor usual to wash garments in wine, it were the way to spoile them, this therefore must be the sense in the letter; that they should so abound with wine, as water, so much that they might wash their garments in it, which is but a proverbial speech to note great prosperity.

Tar. Ieru. reads. He shall kill Kings and Princes, making rivers red with blood of their slain, &c. Sutable to that Isaiah. 63.1.2.3. Rev. 19.13. But here it seemeth not so consonant, by the other adjuncts, the blood of grapes is a rhetorical paraphrase of wine. Deut. 32.14. Ver. 11.

Ver. 12.3. He is red in his eyes above wine. — His eyes are fair. foreign. &c. Sept. — His mountains shall be red, with his vineyards, his hills shall drop down wine; Onkel. — How beautiful are the eyes of the King Christ to look upon, more than fined wine, &c. Tar. Ieru. Here is a further figurative expression of plenty from the effect of wine, which makes a colour, and chears the countenance, it is somtimes a note of the sin of drunkennes, the redness of eyes. Pro. 23.29.30; but not so here, but a symbolical expression of the good effects of Iudahs plenty, his eyes shall be more beautiful ruddy and sparkling than wine, that notes a chearful and joyous state together with their plenty.

4. And white in his teeth above milk. — His teeth more white than milk, Sept. — His fields shall be white with corn and flocks of sheep. — His teeth are exercised in the law, that he eateth not iniquities, &c. Tar. Ieru. This is also a proverbial expression of abundance of good bequeathed to Iudah, it is read comparatively in the Hebr. as that before redder than wine, and whiter than milk, the force of it is to express fertility, as it is noted by the abundance of milk, &c. Teeth here are synecdochically taken for the whole, whose soundnes is seen by the whitenes of teeth, so that to the letter, this with the former sets out the good portion of Iudah. It is queried.

Quest. 1. Whether Iudah be here alone concerned, and how?

Answ. 1. It is certain the Testament doth bequeath all to Iudah, that is expressed in this passage. 2. It is true that this is meant more expresly to Iudahs posterity to be performed. 3. It is certain that Shiloh was his seed, and that the blessing must concern his people.

Quest. 2. How then is it to be understood of Christ?

Answ. 1. It is hard to render every metapho'r in its propriety, as to understand, beleevers to be the asse colts. and him the vine to which they are bound, & the Apostles eyes, and pastours teeth, &c. these are uncertain conjectures. 2. Yet seeing the Kingdom is promised to Shiloh, which was to be spiritual, temporal accesses may well be here intended to the Gospel-Church. 3. It is not unusual neither by these temporal good things to resemble spiritual, as in the whole book of Canticles, so that however the literal sense be principally to be regarded in the text, yet the application of it to set out the prosperity of the spiritual Kingdom of Shiloh, is not to be denied, seeing in him the portion of Iudah was eminently intended.

Learn from it.

D. 1. Rhetorick in its original is the Spirits work in setting out the will of God. The form of speech.

D. 2. Gods Testament giveth plenty as well as dignity and progeny, to his people.

D. 3. Gods providence blesseth the beast in the prosperity of his servants.

D. 4. All sorts of plants from the meanest to the choicest are the fruit of Gods Testament.

D. 5. No hyperbole can be to God, though it be to man, he can make wine abound as water. Ver. 11.

D. 6. All chearfulnes, as well as plenty, is the fruit of Gods Testament.

D. 7. All beauty of a people, milk white, and wine ruddy, is the issue of Gods will.

D. 8. The Kingdom and people of Shiloh by Gods Testament, have all temporal, and spiritual prosperity bequeathed to them. Ver. 12.

5. The next legacy is here bequeathed by Jacob unto Zebulun; one of Leahs sons, but not the fifth in order, but so here placed; and so by Moses. Deut. 33. and so by Joshuah. Iosua. 19. Though Issachar, were the elder, and Zebulun by the natural account the tenth Son of Iacob, according to the order of his birth all bequeathed to him is in this 13^th. verse. Where note.

1. The testato'r supposed here, is the p. 590same Iacob, the Prophet of the Lord in this work, bequeathing from God what is expressed.

2. The Legatee or subject to whom this is bequeathed, is Zebulun, concerning whom we have to consider,

1. His name, which signifieth habitation, or cohabitation, for so Leah named him, because she now concluded her husband would dwell with her, that is, keep his fixed habitation, upon the birth of this sixth son, according to which name the legacy is proportioned to him, as afterward appear's.

2. The subject here intended by this name, and that was not his person, but posterity. viz. the tribe of Israel called by his name: for none of this bequeathment be…el him in his person; but it was prophesied of his seed to come, and therefore given now to Zebuluns faith, that he might work on it.

3. The legacy it self, which is an earthly portion of inheritance determined to that tribe, which was to proceed from him. And to be gathered together under his name. It contained,

1. The place of his habitation. Zebulun shall dwell at the haven of the seas — foreign.Ver. 13. Sept. Cald. same.

1. The place is noted generally by the sea side, that is intended by the haven of the seas.

2. The fixednes of his habitation is noted, there he shall dwell: as his mother desired her husband to dwell with her, this we read fulfilled. Joshua. 19.10.11.

2. The use of his habitation. Even he shall be for an haven of ships. — foreign. — By an haven of ships. Sept. — And he shall bring under provinces by ships and shall eat the good of the sea. Cald. — Upon the beauty of ships. Syr. — In his shore are ships. Ar. All intended here is the use of his habitation, wherein we may observe expressed.

1. The instruments of their imployment, ships for navigation.

2. The use made of them, for import and export, such do havens note whence ships go out, and whither they come in for traffick.

3. Implicitly from both is noted, that their trade should be in the seas, and course of life in the deep waters. Therefore Moses seconds this with a blessing. Rejoyce Zebulun in thy going out. Deut. 33.18. Prosperous be thy voyages.

3. The bound of his habitation, or its aspect toward another place, And his border shall be to Zidon. Or his side (as others read) toward Zidon. — And he shall extend to Zidon, Sept. — His bound shall touch unto Zidon. About this expression as noting a bound or limit, is much difficulty because no such is named by Joshuah:foreign the word rendred border signifeth a side; and so is it thought more properly to be rendred, as collateral to Zidon, having ports and havens answerable unto Zidon, which was a place noted for sea traffiick, as the great mart in ancient times. This is the portion alloted to Zebulun. Ver. 13. It is queried.

Quest. 1. How could Iacob speak of this, which came not to pass before above 200 years after?

Answ. 1. The Spirit of prophesy from God gave this instinct, therefore Iacob spake not his own words, but Gods. 2. God did this by him, that when it came to pass men might beleeve divine revelation, that God spake by him, and so receive his revelation for truth, seeing nothing of Gods word falleth to the ground:

Quest. 2. Why is Zebulun put here before Issacher?

Answ. 1. Gods Method is arbitrary in his free gifts. 2. This order he…e is set as leading to Moses and Ioshua in blessing and giving portion unto this tribe, in which order they follow Deut. 33. and Ioshua. 19. 3. Issachars lot sell beyond his and next unto him more remote from the sea, & it may be the order of division might occasion the o…der of naming them thus, as in this place.

Quest. 3. Was there no spiritual blessing in all this given to Zebulun.

Answ. 1. Something of spiritual good was given in the very promise which convey's this habitation, promises are spiritual, though of temporal things, in respect of their rise and end. 2. The portion was typical of better things, it being a part of the land of Canaan, which represented heavenly rest. 3. In the event many spiritual blessings were eminent there within these territories.

1. Nazareth was there, where Christ was conceived, Luke. 1.26.

2. There was mount Tabor, whereon Christ was transfigured. Matthew. 17.2.

3. Here Christ began to preach the Gospel, as to the darkest and vilest place in Israel, where sin abounded. Matthew. 4.13.16. So that God intended good to sinners in these coasts. Until they by unbeleef and sin put away Christ himself from them. Upon which he threatneth them. Mat. 11.23.

Note we from it.

D. 1. Order in blessing children is arbitrary with God, he sets one before another.

D. 2. Gods blessings are Prophetical p. 591of a long time before hand, that we might beleeve them,

D. 3. God drawes the line of his Church partly by the seas, as upon the in-lands.

D. 4. Sea trafficke and affair's are such as God hath appointed some of his Church to converse with.

D. 5. Situations and bounds of habitations to several parts of the Church, as to all nations, are of God.

D. 6. Habitations given by promise, are to be received by faith. So this was by Zebulun.

D. 7. Spiritual blessings may be carried in promises of temporal good.

D. 8. Prophetical legacies of good to the Church in any part imply its worthy walking.

D. 9. Zebulun with its sea pollutions put itself out of the compass of Iacobs spiritual blessings. It first rejected Christ.

D. 10. As Zebulun is like to Sidon for blessings, So it may be worse by the abuse of them. Neighbors and sinners together. Ver. 13.

6. Now followeth the sixth Legacy of Jacob unto Issachar, the fifth Son by Leah, but the ninth in order of the several births of his sons. Herein we have to consider these three things prophesied of concerning this tribe named from their Father Issachar.

Ver. 14.1. The disposition of them, Issachar is an asse of bones couching down between two burdens or bounds. — Issachar desired good, resting between the lots. Sept. mistaking. foreign Concupivit. for. foreign An asse, the letters being alike, and foreign which signifieth a bone, for good. As it is used by some Rabbins.

Issachar rich in wealth and his possession shall be between bounds. Cald. Onk. Here may be noted.

1. The form of words used which noteth time present, and time past, though the word did concern future ages; which teacheth the certainty of the event, as if it were in doing or already done.

2. The matter here spoken of. Wherein observe.

1. The subject whom it concerns, Issachar, whose name seemeth to sute his portion, it noting hire, as his mother speaketh when she gave him his name, though she mistake the merit of the hire. Gen. 30.18. Here it is a tribual name not pe…sonal.

2. The matter attributed to him is his disposition, and that set out two wayes metaphorically.

1. As to his being. He is a strong bony asse. This is a borrowed expression, and therefore the propriety of sense is to be searched out.

1. Here is the assimilans, the similitude, an asse a domestick beast,

2. The assimilatum, Issachar, the tribe that should arise in after times.

3. Assimilatio, the likening of the one to the other: upon what account or reason, is to be inquired; some make it to be to a better sence for a signal of labour, and a laborious disposition, others to a worse sence to note a sluggish dull disposition, as the nature of an asse doth intimate, that hath strong bones but is a sluggish creature, this seems to be more proper, higher things are noted by Lions and Oxen for labouring and prevailing.

2. As to his working, he coucheth down hetween two burdens. Others read, borders, who understand the former comparison in the better sence, but what hath an asse to do with borders of inheritance? it is more proper, if proportioned to that beast, to render burdens, as the word also notes. And being here in the plural number,foreign it notes two packs or burdens, which the asse stoop's down to take up; as we use to put two packs or fardels one against another upon horses backs, so that this tendeth also to set out the servile condition of this tribe, the work being like its nature. Ver. 14.

2. That which is spoken of him is his portion, And he saw rest that it was good, Ver. 15.and the land that it was pleasant. — The earth that it was fat. Sept. — And he saw his portion, that it was good, and the land that it was fruitful, Cald. Onk. Wherein note.

1. The portion, bequeathed him in two expressions.

1. Good rest; that is ease and quietnes which somtimes he injoyed, which noted exemption from tumults and stirr's, and the miserable vexations by warr's, together with peace in their habitations.

2. A pleasant fruitful land, which gave its increase to them under Gods blessing in all abundance of good things for this life.

2. The sense he had of this portion, he saw that it was good and pleasant. And living by this sight, perswaded him to the condition following.

3. The next thing spoken of him in this bequeathment; is his condition, And he bowed his shoulder to bear, and was a servant unto tribute. — He put his shoulder under to labour, and became an husband man, Sept. — And he shall subdue provinces p. 592of people, and shall destroy the inhabitants of them, and they who shall be left, shall be servants and tributaries to him. Cald. both these are strange to the orginal. Note,

1. The condition here described is slavery or servitude, set out by bowing shoulders, and serving to tribute.

2. The voluntary susception of it, this he doth willingly and of his own choise, seeing rest was good, would rather injoy ease and plenty than reseck liberty which God giveth. Some carry it to the better sense that he should be of a peaceable spirit, and should rather suffer than loose his quiet, but take all together it seemeth to note a stupid slavish condition. Ver. 15.

The conceits of B. Uz. & Hier. Targ. of their laboriousnes in the Law, are fables.

Quest. Is there no good then here promised to these in this blessing?

Answ. 1. This good was, that they had a portion in the land of Canaan, as well as the rest of Jacobs children. 2. That however they might be characterized as a sluggish people, yet Moses seems to bless them, rejoyce O Issachar in thy tents. Deut. 33. ver. 18. 3. They were a portion in the visible Church of God.

Observe we thence.

D. 1. Providence order's the event of names to other ends than men intend them.

D. 2. Providence bequeath's dispositions to creatures, yet without corrupting them.

D. 3. Sluggish dispositions are asse like couching under burdens.

D. 4. Strength and sluggishnes may meet together in man and beast, strong bones and dull spirit. V. 14.

D. 5. Good and pleasant portions may by providence befal a dull and a heavy people.

D. 6. Rest and abundance, and sluggishnes usually go together.

D. 7. Sight of rest and pleasures, with living by it, maketh men willing to be servants and tributaries.

D. 8. Such Issachars and their conditions may be among the visible people of God. Ver. 15.

7. According to the method of Jacobs Testament we are now come to the seventh legacy, which Jacob bequeaths to Dan; he had dispatched the six sonnes of Leah before, as being all of one mother; now he giveth legacies to the four sons of the bond women. Ver. 16.21. Of whom he speaks not in the order of their birth but at his own liberty: he begins with the first Son of Bilhah, Rachels maid, and ends with her second. Ver. 21. And mentions Zilpahs two sons between. Ver. 19.20.

Now to consider this legacy bequeathed to Dan. We have in it three bequeathments.

1. Hono'r equal with his brethren in their tribes.Ver. 16. Dan shall judge his people as one of the tribes of Israel. — Even as one tribe. Sept. — of the house of Dan shall be chosen, and arise a man, in his dayes the people shall be first, and in his year's the tribes of Israel shall rest together. Onkelos. Others much neerer the Hebrew. — All tribes of Israel shall obey him together. Uz. In which note.

1. The Testator is the same Jacob, as the Prophet of the Lord, who gave the former legacies from God, and so also this.

2. The Legatee, is Dan the first son of Bilhah Rachels maid, whom Rachel challengeth for her son, by reason of her prerogative, as Mistress unto Bilhah, of whom note,

1. His name with the reason of it; he is called Dan, which signifieth a judge, or one judging; the reason of its first imposition his mother giveth though a strange one, that God did now judge for her in giving her a son by her maid; how rightly I shal not here discusse, but God giveth a better reason of it, by the legacy added. He shall judge, there is an elegancy in the original. foreign

2. The subject meant by this name is mainly his posterity to arise from him in after time; as in all the rest their persons were not so immediatly concerned, as the subject in which these prophesies should be compleat.

3. The legacy itself here given, which as before noted, stands in three heads.

1. That in this verse is his hono'r which is thus expressed, He shall judge his people as one of the tribes of Israel Wherein,

1. His act of dignity, He shall judge, that is, exercise the authority of a Prince or judge, to order, and direct, and rule, as is the property of men in power.

2. The object of this act, his own people, that is those of the same tribe, for as to the other glosses of ruling over all the tribes of Israel, is groundlesly assumed from this text.

3. The regulation of this act, As one of the tribes of Israel: that is, as there was in every tribe, a Prince and head even in p. 593the time of Moses, and other chief magistrats, so here is it prophesied, that in the tribe of Dan, there should be a judge and a prince, as well as in all the tribes of Israel: as for the transferring of this to Sampson, one special branch of that tribe, (as by the Rabbins it is done) carrieth no even answer to this prophesy, as if it were reciprocal with him, the plain sense of all in the letter is, that Dan was the son of a maid or servant, and being so, might be disdained by the children of the wives; therefore, herein Jacob from God establisheth this son as well as the rest of the handmaids to make their tribes in the Church of God, no less then the rest borh of Leah and Rachel, so that herein the like tribual honor is given to Dan, as to all the rest. Ver. 16.

2. The next legacy is the disposition bequeathed to him,Ver. 17. Dan shall be a serpent by the way, an arrow snake by the path, biting the horses heels, and his rider falleth backward. —. And let Dan be as a Serpent in the way, Sept. There shall be a man who shall be chosen and rise from the house of Dan, whose fear shall come upon the people, and he shall mightily smite the Philistin's, as a snake; an asp shall lye in wait by the way, he shall still kill the strong men in the camp of the Philistin's, horsmen with footmen, he shall weaken their horses and charrets and shall call down their riders backward. Onkelos.

Herein we have discovered under figures.

1. The genius or disposition of this tribe, Dan shall be a Serpent in the way, an adder in the path.

1. The subject is the whole tribe, not Sampson the son of Manoah onelyonly as is expressed by some Rabbins, for his time was but 20 years, Judg. 13, and 14. and 15. and 16. Chapters.

2. The disposition of this tribe, set out by the embleme of a snake or adder. An arrow snake. Now the known nature of this creature is to do hurt more by subtilty than force:foreign the word here rendred Adder or arrow snake, is no where used but here, now this is the disposition of this tribe foretold, to be subtil and cunning as the Serpent, in dealing with adversaries; so Sampson did: so did the Danites to Laish, &c. Jud. 18. but these did not make up the tribe altogether of whom Iacob speaketh. And however Moses speaketh of this tribe. Dan is a lions whelp he shall leap from Bashan. Deut. 33.22. This is not so much to note his strength, as the suddennes of falling on the prey. Gen. 3.1.

2. The action sutable to this disposition, He biteth the horse heels. Now this is the Serpents work to be nibling at the heels, this being brought to its propriety, notes the overthrowing enemies by craft, and not by force, to make horse heels. — The house pillars, which Sampson pulled down, is an hard interpretation, as some do who apply all this to him.

3. The issue consequent. And his rider shall fall backward. Now this noteth the fall of the enemy, as when horsmen are unhorsed it speaketh their downfall and destruction: so Iacob prophesieth of the enemies of Dan. Ver. 17.

3. The last donative is the hope or expectation of Iacob for this tribe, which ours read. I have waited for thy salvation O Lord; but to the letter, I have expected Jehovah for thy salvation. — Waiting for the salvation of the Lord, Sept. I expect thy salvation O Lord, said our father Iacob: I look not for the salvation of Gideon because it is temporal salvation, nor the salvation of Sampson the son of Manoah, which is transitory, but I look for the redemprion of Christ the son of David, who is to come to call to himself the children of Israel, whose redemption my soul desireth. Onkelos. The other Rabbins run much this way; by their naming of Gideon & Sampson, we may see, that they were their own conjectures, who came after to glosse upon this text; but there is no such thing intended therein as they express, the various reading of this last passage maketh various Senses.

1. Some, as our translators make it an apostrophe unto God. As if Iacob wearied with the delivering of Gods minde, should divert, and refresh his soul with this apostrophe unto God, I expect thy salvation, &c. But looking to all this passage as prophetical to Dan, which is most reasonable, and considering that the grammar construction is natural, it seemeth better to translate thus, I expect Iehovah for thy salvation: speaking unto Dan of whom he spake before.

1. The person waiting here is Iacob, a prophetical father.

2. The act is expectation, an issue of faith.

3. The object is Iehovah, he to whom all eyes should look.

4. The end of this looking to Iehovah, that he should be salvation unto Dan; which may note, both salvation temporal from outward evils, and eternal from sin.

Quest. 1. Doth Iacob speak good or evil here of Dan?

Answ. 1. The scope of all is good to warn him, and his. 2. Yet the temper foretold of them implieth evil of sin, and miseries attending them. 3. The issue of Iacobs prophesy is good, in a beleeving prediction of salvation temporal and eternal, to such as were ordained for it.

Quest. 2. Why is Dan left out among the tribes sealed. Rev. 7. if this were good?

Answ. 1. It is a fable, that he was left out there because Antichrist should be of that tribe, as well might it be said p. 594of Simeon whom Moses omitts. Deut. 33. 2. It might be for the idolatry whereunto that tribe was bent. 3. The order of reckoning the tribes is arbitrary. 4. The reason itself is among Gods secrets.

It learneth us.

D. 1. God can make the son of an handmaid like the son of the free woman.

D. 2. Judgment is the proper work of Princes assigned by God.

D. 3. Judges and judgment God allot's to every people, Ver. 16.

D. 4. God foretells the dispositions of people that they may consider it.

D. 5. Serpentine wisdom may be allotted by God, and abused by men.

D. 6. Subtilty may sooner unhorse an enemy than power, Ver. 17.

D. 7. Jehovah is salvation among all the wiles or subtilties of creatures.

D. 8. It is proper unto faith to look to Jehovah for all salvation.

8. The next legacy bequeathed by Jacob in his will, is to Gad the first son of Zilpah Leahs handmaid: who with Asher, his brother are here together inserted between the two sons of Bilhah, Rachels handmaid: This order is arbitrary, neither need's it a further inquiry. The whole Testament concerning this son, is short, therefore the more obscure; Yet to search out the meaning, will be needful: In the whole these same particulars occurre,

1. The Testator, the same Jacob, as the Prophet of the Lord in this matter.

2. The Legatee here is Gad, of whom we note,

1. His rise as to his mother; he was the first son of Zilpah, Leahs handmaid, born after the two sons of Bilhah, Gen. 30. ver. 10. he was therefore one of the bond-children.

2. His name, Gad, which his mother gave him upon her own account, but Iacob from God confirmeth upon a better; she named him a Troop, because she had four sons of her own before; and now another by her maid made up a greater company, whereupon she gives the name, but Iacob foresaw, that troops of enemies would afflict him, and at last his troop should prevail: he confirmeth therefore his name to him upon better grounds, Gen. 20. ver. 11.

3. His posterity must needs be here intended under his name: and that not special, to any one of his seed, but to the tribe, therefo…e no one man, or season is here intended to exclude others.

3. The legacy itself,Ver. 19. which is the contents of the whole Verse. Gad a troop shall with troops cut him off, but he shall with a troop overcome at last. — Gad a tentation shall tempt him, but he shall tempt him at the feet, Sept. — Camps of armed men shall pass from the house of Gad over Jordan to warr' before their brethren, and shall return with much riches to their own land, Cald. Onkel. — Gad a troop shal waste him, and he shall waste at last. A despiser shall despise, &c. Sam. — Gad shall go out among the army, and he shall draw the heel, Syr. — Gad shall break the rear of whatsoever army that shall be gathered against him, Ar. — Ben Uzziel and Hiero. Tar. Much the same with Onkelos.

In this prophetical legacy with some is but one portion, and that all good, but according to the best and most there are two,

1. Evil foretold to befal him. Gad a troop shall cut him of or overcome him, Turma turmatim populabit cum. Jun.

1. The subject of this prediction, it must be the posterity of Gad, after he was setled in the lot of his inheritance, Josh. 13. ver. 8, 9. &c.

2. The evil itself foretold, whereabout note,

1. The season, and that was after their defection from the true worship of God: upon which account God ordered the Nations about to afflict them at several times, Judg. 10.7.8. Jer. 49.1.

2. The judgment executed, by armies and hosts, the tribe of Gad was to be afflicted, and in great measure, somtimes Cut off, so it was for eighteen years together, by the Ammonites, and Philistines, &c. Judg, 10.7, 8, 9. This seems to be the fulfilling of the Prophesy at this time: And so again in the dayes of Ieremy, they were not without oppressors. foreign In which is paronomasia.

2. Good foretold concerning him, But he with troops shall cut off those at last.— This is by some applied to their brethren to bring them into their possessions & their safe return again with wealth to their own possessions, but this seemeth not true. For

1. Reuben and Manasseh did as much in that business as Gad.

2. The proper time seem's to to be afterward when the tribes were distinctly setled in the Land of promise. Now herein note,

1. The subject of the good prophesied the very same Gad in his tribe.

2. The good prophesied, and that is victory over his oppressors, as partly fell out p. 595in Iephtahs time, and in others, Iudg. 10. and 11. Chapters. 1 Chron. 5.18.22.

3. The o…der of this successe, it was at last after much oppression upon them, the word signifieth the heel: And as that is the utmost part of the body;foreign so it noteth the end and close of actions and things, and so is it taken here. The blessing of Moses doth much add to this, Gad dwelleth as a Lion, and teareth the arm with the crown of the head.

Herein his future victories were foretold. It is question'd.

Quest. Was there no spiritual blessing in this?

Answer. 1. The letter in this place expresseth onelyonly outward events of good and evil. 2. This Prophesy doth yet respect this tribe, as being in the Church of God, where good and evil may be sanctified. 3. Moses expresseth much in his additional testament, as to the blessing of this tribe, Deut. 33.20.

It learneth us.

D. 1. Names and conditions are ordered by God unto his creatures.

D. 2. Afflictions and oppressions by multitudes of men are Gods legacies somtime to his Church.

D. 3. Troops may be overcome by troop's, where and when God designes it.

D. 4. God can raise troopes and armies for his Church at his pleasure.

D. 5. At last the armies of the Church shall prevail though at first oppressed.

D. 6. All these events are ordered by God to his Church in part or whole according to Covenant. So he doth to Iacob and his. Ver. 19.

9. The next legacy is bequeathed by Iacob to Asher, the second son of Zilphah handmaid to Leah, wherein also note.

1. The testator, Iacob his father and Gods Prophet, now to bequeath after his will.

2. The legatee, Asher, of whom is noted,

1. His original by his mother he was Zilpahs second son, whom Iacob begat.

2. His name with the reason of it: This is Asher, which Leah gave when he was born and now his father confirms, but upon some other grounds.

1. His reputed mother Leah, gave him this name upon consideration of her own happines. As she said upon the birth of him. Happy am I, or in my happines I am, having by her maid another son: hereupon she calleth his name, Asher, that is, happy.

2. His father here expresseth the reason of his name from God, who intended to make him happy in his portion.

3. The legacy itself expressed in the whole verse, out of Asher or concerning Asher, Ver. 20.his bread shall be fat, & he shall give or yeeld the dainties of a King, or for a king, royal daintes. — Asher his bread shall be fat; and he shall give meat to princes, Sept.— The land of Aser shall be the best, and he shall be nourished with the dainties of kings. Cald. Onk. — Other readings are either the same or onelyonly paraphrases setting out the fertility of the portion of this tribe. Herein note,

1. The subject of this blessing is the posterity and tribe of Asher, after they came to their inheritance in the promised land of which read Joshua. 19. v. 24.

2. The nature of this blessing is set out in two rhetorical expressions.

1. Concerning Asher, his bread shall be fat. So it is, foreign which some read only foreign making מ expletive, but it may be read as a preposition, of Asher, or out, or concerning, &c.

1. His portion is expressed by bread which is the staffe of life, and synecdochically it signifieth all necessaries for this life; as the dayly bread, which we are to pray for.

2. It is commended higher by the adjunct, his bread shall be fat: this is a metaphor, and borrowed from things capable of fatnes, and in them it signifieth the choice and best things, and here the finest bread, and as elswhere it is expressed, the fat of the kidnies of wheat. Deut. 32.14 It is a great elegancy and notes the excellency of all temporal good things: which Moses sets out in another figure. He shall dip his foot in oile. Deut. 33.24.

2. He shall give delights or dainties of a king, or to a king, royal dainties. As it is an Hebraism. Three terms are here,

1. The good itself,foreign the delicacies for nourishment of man: the word commeth from the same with Eden, which was the garden of God full of dainties.

2. The adjunct, they were royal dainties, such as become Kings, or such as Princes will have, these are Ashers part.

3. The freenes and fulnes of these, Asher, that is his land, shall of itself and under Gods blessing give out all these, so Moses blesseth him with outward good. Deut. 33.24.25.

Quest. Is here nothing but temporal blessing?

Answ. 1. The things themselves are of p. 596this life. 2. They exclude not better things. 3. They are Church-blessings and therefore must carry more than the outward good in them.

We observe.

D. 1. Grace can change the bond-childs condition into happines.

D. 2. It is Gods word that maketh portions in the earth to bring forth the best of food.

D. 3. The finest bread and greatest dainties are blessings from God.

D. 4. Kings have their allowances of earthly things from God above others.

D. 5. These portions are vouchsafed of God somtimes to his Church.

D. 6. When God giveth strength to creatures, they yeeld freely to his people.

D. 7. Earthly blessings are given with heavenly promise to the Church. Ver. 20.

10. The next Legacy bequeathed by Iacob is to Naphthali, the second son by Bilhah Rachels handmaid, ranked in this place after another order than elsewhere. Gen. 30. His portion is also shortly dispatched.

Naphthali is an hinde let loose, he giveth pleasant words, or goodly sayings. Ver. 21.Ver. 21. — Is a stump or stock remitted, giving forth beauty or goodnes in the fruit, Sept. — Naphtali his lot shall fall in the best land, & his possession shall bring forth fruit, they shall praise and bless over them, that is for the fruit. — Onkelos. — An hinde of redemption. Sam. — Is a swift messenger, &c. Syr. — As an hinde let loose shall repeat, &c. Ar. — Is a swift hart to declare good tidings, for he told his father Iacob at the first that Ioseph was alive, &c. And when he opened his mouth in the congregation of Iacob, his tongue was sweet as hony. Targ Hieros. — A swift messenger like unto an hart, &c. And when he opened his mouth in the synagogue of Israel to praise, he was more approved than other tongues. Ben. Vz.

In this part of his Testament we must note,

1. The Testator, who is still the same. Iacob as Gods Prophet.

2. The Legatee, Naphtali, of whom note.

1. His rise too, Iacobs second son by Bilhah Rachels handmaid. So a bond-child.

2. His name, and that,

1. As given him by Rachel. And so the reason of it was, that she strove with her sister to match her in the number of children & therefore called him Naphtali. i. e. my wrestling. Gen. 30.8.

2. As here mentioned by God, and so it seemeth to be applied to note his own wrestlings and escaping out of the hands of hunters as an hinde let loose.

3. The subject intended by this name is the tribe that issued from him, and that after the setling in its portion. Ioshua. 19.32. And these also considered, at several seasons.

3. The Legacy itself, which carrieth two things,

1. The nature and disposition of this tribe expressed metaphorically, Naphtali is an hinde let loose or sent away.

1. The subject here is Naphtali, the tribe of whom Iacob prophesieth, & however some restrain it to Barak, who was of that tribe, yet that cannot be the adequate subject of this prophesy, but the tribe generally.

2. The attribute which setteth forth under a borrowed expression the disposition of this tribe, It is an Hinde let loose, Here are two terms considerable,

1. The creature under which his disposition is noted, which is an Hinde, this is undoubted in the letter of the Hebrew. The Seventy have mistaken noting it the stemme or stump neer the root: Onkelos paraphraseth it to note the speed of bringing forth fruit by the land. Other Rabbins make it to note a swift messenger: But let these pass, it must be granted, that it is borrowed here to express the condition of this tribe, the same creature is made use of often in Scripture to set out things aptly represented by it, of several properties.

1. The love and lovelines of the wife to the husband as this is to its mate, Prov. 5. ver. 19.

2. The tendernes of mothers to their yong, Ierem. 14.5.

3. The secrets of providence are set out by them, Iob. 39.1. Canst thou mark when the hindes do calve?

4. They are the emblems of fear and trembling as being fearful creatures, Psal. 29. ver. 9.

5. They are representations of swiftnes, and so David speaketh, He make my feet like hindes feet. 2. Sam. 22.34. Psal. 18. ver. 33. Habak. 3.19.

Hereupon some read that he is a swift messenger. In which of these significations it is used is now the question, which will be better resolved by taking in the adjunct.

2. The next term is that which is adjoined to the hinde, let loose, sent away, dismissed, so the word properly signifieth, now this word supposeth the hinde to be formerly hunted and taken in the net, and now escaped and let loose to shift for itself, so that the propriety may be thus apprehended.

p. 5971. Iacob Prophesieth that this tribe should be lovely to God, and made desireable.

2. That it should be fearful desiring to escape dangers of oppresso'rs.

3. That yet they should be taken & oppressed somtimes, and be in darknes, as we may read, Iudg. 4.1, 2. Isai. 9.1.

4. That they should be let loose and delivered by the good hand of God at several times, so they were.

5. That they should be swift to accept deliverance from God, and fly from evil.

6. That as swiftly they should fly upon the enemy; which may be applied to men, but hindes properly are swift to run away from danger; so it may be meant of David, and of Habakuk.

2. The next part of his Legacy is in action, He giveth goodly words, sayings of elegancy. Wherein we are to consider,

1. The Doner, and that is Naphtaly, the tribe generally, therefore not to be restrained to Barak one person or one generation, but the tribe at several times, being as an hinde let loose.

2. The fruit given is goodly words, or elegant, fair expressions, what these are, is the difficulty to determine, but safe conjectures may be made.

3. The subject to whom these words are given, and this will determine all the rest, if we can reach who this is.

1. Some make it to be God, & therefore expound this of words of praise & thanks, such as Deborah and Barak gave to God, Iudges: 5. And they are good words indeed.

2. Others make it to be men, and then these words must be such as do best sute with the condition of an hinde let loose, and thus they were doubtles words of peace to men for getting favour, which may be part of that blessing which Moses gave to this tribe, O Naphtaly satisfied with favour, Deut. 33.23. Both may be well comprehended here, and these are wrestlings with God and Man, and prevailing, which is the best meaning of his name. It is queried,

Quest. What good doth Iacob give herein?

Answer. 1. He setleth this tribe in the Church of God. 2. He foretelleth their condition that they might beleeve, and prepare for it. 3. He declareth their deliverance, that they may be comforted in their streits. 4. He presageth their acceptance with God and Man, as to the time of that tribes standing. 5. Christ himself began to visit this tribe with salvation in the first place, which event might answer something in this Prophesy, Math. 4. v. 12, 13, 14, &c.

Learn hence.

D. 1. God can turn carnal wrestlings for fleshly preeminence into wrestlings for better things.

D. 2. Gods Will or Testament by his Prophets, makes bondmen lovely Members of his Church. Naphtaly a hinde.

D. 3. Gods loving Hinde or his Church may be compassed with fears and snares.

D. 4. God sets his fearful Church, Hinde lose, from fears.

D. 5. VponUpon Gods dismission, the Hinde-like-Church speeds from her dangers.

D. 6. The Hinde-like Church treats her oppressors fairly.

D. 7. Gods Hinde upon dismission from the snare gives pleasant words of praise.

D. 8. Providence sets the Hinde like nature in his Church as well as Lions heart, and Serpents head, Ver. 21.

11. Now followeth the eleventh legacy in Iacobs will assigned unto Ioseph, the first son by Rachel, set now in the eleventh place, and after the children of the handmaids, which is done according to the will of him that guided him, in this the three former heads are considerable.

1, The Testator Jacob, Josephs father, and the Prophet of the most High.

2. The Legatee, Ioseph, of whom we may note,

1. His rise by his mothers side, it was the first son of Iacob by Rachel his truest wife.

2. His name Ioseph, which may be considered,

1. Upon the ground of its imposition by his mother: And that was the expectation by the birth of this, that she should have more, She called his name Joseph, saying, The Lord shall add me another son. So it signifieth adding, the Lord is adding, this she gave as to her own account.

2. The ground of Gods continuance and confirming of it, is the good effect of it as to himself and posterity. Therefore seeing his name signified adding, God here promiseth him to be a son of great increase.

3. The subject intended by this name, and that is his posterity, the two tribes of p. 598Ephraim and Manasseh. As Moses sheweth also in his blessing. Deut. 33.17.

3. The legacy itself bequeathed, in the declaring of which we have to note,

1. The general proposition of the blessing bequeathed. Ver. 22.

2. The consideration declared in Josephs person, upon which this blessing p…oceed's unto his posterity, Ver. 23.24.

3. The amplification of the former proposition of blessing, with application of it. Ver. 25.26. Much of difficulty is in these by reason of the truths being covered under many vail's of metaphors, and borrowed speeches: but to attempt the exposition in order.

Ver. 22.1. As to the proposition of blessing, it run's thus to the letter, a son fructifying shall Joseph be, a son fructifying by a fountain or well, the daughters proceed, or, goe forth upon the wall, — A son increased Joseph, a son increased zealously desired, my yonger son return to me. Sep. A growing son is Joseph, a son who shall be blessed as a vine that is planted by a fountain of waters, two tribes shall proceed from his sons and shall take their lot and inheritance. Onkel. — My yongest son ascends a wall. Sam. A son of education, &c. Come up O fountain, a strong building which riseth with a wall, Syr. — As a fruitful bow at the fountain of waters, having roots extended upon the wall. Ar. — The daughters run upon the wall. Vulg. The fabulous glosse of Ben. Vz. And Hieros. Targ. talk of the Daughters of the Egyptians, running upon the walls to see his beauty as he passed and Josephs neglect of them and their allurements, are all vain. That flourishing child Ioseph. That plenteous child by the well side, the daughters ran upon the wall. Engl. Anno. 1566. Herein we have the general proposition of the blessing bequeathed from Iacob to Ioseph, and it is wholly figurative, here we may note,

1. The subject here concerned, and that is, the posterity of Ioseph under his name; of whom came two tribes Ephraim and Manasseh, of these is this prophetical legacy meant.

2. The blessing prophesied of him, which generally is here proposed, and that stands in two particulars.

1. In their inward nature or disposition, and that twise mentioned with respect to both sons.

1. Joseph is, or shall be a son fruit bearing. Now this must be meant of one of his sons, he is a son, &c. The reason why ours and other translato'rs do read a bough, is from the adjunct fruitful, or fruit bearing, which is proper to plants; therefore some supply the son of a fruitful vine, though no such word as vine be in the text; yet it is usual with the Hebrew's to paraphrase issues either of beasts, or plants, or any other things, by the names of son and daughter of such a thing. So a calf is called the son of a bull, Gen. 18.7, So arms and branches of trees may be called the sons of them, sparks the sons of a burning coal, Iob. 5.7. And in artificial things arrowes are said to be the sons of the bow, and quiver. Iob. 41.28. Lam. 3.13. So is it to be understood here, he is, or shall be a bough, the son of a tree, this bough is here prophesied of to be fruitbearing, or fruitful; in proper terms it is that this son of Iacob shall be numerous in seed.

2. Again it is said, he shall be a son bearing fruit neer a fountain or well.

1. This notes another son, Ioseph is here set out as a tree growing up with two arms.

2. The disposition is the same, fruitful or bearing fruit, that is multiplying sons and daughters.

3. The cause promoting, this is added, which is common to both these boughs, they are set by a fountain, some read, beautiful to the eyes, but that accords not to the scope of this place, the same word signifieth eye and fountain, but here the last is fittest for plants which thrive by moisture,

2. The blessing is discovered in their ou… ward expression; ours read, his branches run over the wall, the word is daughters in the plural; but the verb is singular, it certainly notes the great spreading or increase of their fruitfulnes, as vines that send branches and fruit over the wall's.

1. Some read daughters metaphorically by branches which come from those two boughs.

2. Others read properly, for daughters running upon the wall, and some carry to the Egyptian daughters: but altogether mistaken. The greatest difficulty is in the grammar, that the subject is plural and the verb singular, therefore some supply a preposition, with his two branches, he runneth over the wall. This salve's the grammar, but the preposition is wanting; which yet may be supplyed in that language, as wel as others, so that the sense is plain, Ioseph as he is fruitful, so he giveth it out by branches by which gradation, do overtop the highest wall, the fruitfulnes of a vine and other plants is expressed. Others read, a building riseth over the wall; but that cannot reasonably fit the word in this place. In short Moses giveth the most proper interpretation to this, these are the ten thousands of Ephraim, and the thousands of Manasseh. Deut. 33. ver. 17.

Quest. Was this onelyonly an outward blessing?

Answ. No, for first, these metaphors are used to set out spiritual fruitfulness elswhere, and may do here. Psalm. 1.3. 2. This fruitfulnes promised concerneth the Church and propagation of it: and so includes spiritual fruit.

p. 599We observe.

D. 1. Providence by blessing turneth names and states to good unto mens selves, that were good to others.

D. 2. It is Gods special care by Jacob to bless' his Joseph, his chosen suffering ones.

D. 3. Josephs sons, or the Churches seed is double, to make it increase.

D. 4. VnderUnder Gods blessing the seed of the Church becom's very fruitful.

D. 5. It is Gods providential fountain or well, that makes his Church so fruitful.

D. 6. By Gods watering his Church plants spread and over run the walles'. This is truth in outward and inward fruit, Ver. 22.

2. The next thing observed in Iacobs bequeathment to Ioseph, is the consideration of some conditions upon Iosephs person, which might move Iacob to give this blessing unto his posterity, this is mentioned, V. 23, 24. Three conditions are here named foregoing in Iosephs person.

1. His state of suffering by the opposition of enemies, thus described, The archers, or Lords of the arrowes with bitternes grieved him, and shot, and hated him, Ver. 23.Ver. 23. Against whom they that consulted gave reproaches, and the Archers laid wait for him, Sept. foreign. And strong men, men of dissension, streitned him, and took revenge of him, and provoked him, Cald. Onkelos. The readings differ not much in scope. Herein note,

1. The Patient is Ioseph himself in his own person, against whom these Archers shot.

2. The agents, who brought these evils upon Ioseph are stiled arrow Masters, or Archers skilful to shoot, and cruel to kill the man at whom they aimed, under this metaphor are doubtles signified Iosephs ten brethren, Potiphar and his wife, some Rabbins say, the Magicians of Egypt also. Men of strife, Cald.

3. The injuries done by them and suffered by him expressed in three terms,

1. With bitternes or bitterly they grieved him: They put his soul to anguish and torment, as themselves confess. Gen. 37.19. Gen. 42.41. So the word foreign is to afflict bitterly; so was Iosephs soul by them vexed. and distempered by reproaches, and injurious dealings threatning death, and selling him for a slave, &c.

2. They shot, that is, at him their arrowes even bitter words, revilings and darts of death, Syr. reads they were multiplied; but more properly here to the name of archers applied, it notes shooting: The arrow masters shot: such expressions are used by the Spirit to express the malignant indeavours of the enemies of Gods Church. Psal. 11.2. Psal. 57.4. Psal. 120. v. 4. Psal. 64.3.4. So Rabab signifieth …o dart or shoot, that is they fastened all reproaches and miseries upon him, to put him to anguish.

3. They hated him with an inward hatred, here was the root and principle whence all other their venemous arrowes were directed to hurt him, the word Sathan signifieth deeply to hate: & when persecutions do arise from such a root, they are pernicious and deadly. So did they act upon poor Ioseph here, his brethren, and other enemies. Now this is rememb…ed in Gods blessing of his seed. His sufferings were so great, that the saddest calamities afterward upon his seed a…e called the affl ctions of Ioseph, Amos 6.6. Ver. 23.

2. His state of victory over all these expressed thus, But his bow abode in strength, Ver. 24.and the arms of his hands were str…ngthened by the hands of the mighty one of Iacob. And their bowes were broken by strength, and the sinew's of their arms were dissolved or weakned by the hand of the mighty one of Iacob Sept; — And the Prophecy was fulfilled in them, because he kept the law in secret, and purposed constant hope, then was the best gold put upon his arms, &c. Onkelos, — obscure. The Syr. and Ar. read as if it noted him to be overcome, that his bow was beaten back and failed, & his arms broken, but all mistaken. In these therefore the state of Iosephs victory is set out, whereabout we have to note.

1. The good event itself, expressed two wayes,

1. His bow abode in strength, a borrowed proverbial expression, noting an unconquered condition, when mens weapons continue strong, in the letter occurr' to be noted,

1. The subject Ioseph, in his person, however carried by some to his posterity, yet here it is historical.

2. The instrument, his bow, whereby Jacob likens him to an Archer, also whose weapons are bow and arrowes, this notes any means of defence which God vouchsafed; here it answer's the adversary. Bow to bow is here opposed.

3. The condition of this weapon, It dwelt in strength; the verb is future, but א conversivum notes it to be read in the time past sutable to those actions of his enemies; the word notes setting or abiding; the term read strength is by some applied to God in the strong one; but not well, for the cause of this strength followeth. In p. 600summe the sense is. The mean's of his defence, and victory continued firm and strong notwitstanding all opposing of enemies, and that was the wisdom and grace which he had from God. Wisdom is better then weapons of war, Eccl. 9.18.

2. The arms of his hands were made firm or strong. Herein is another expression of his unconquered state, wherein we have to note these special terms the whole being another proverbial expression of an unconquered condition.

1. The subject the same Ioseph.

2. The instrument, which is here natural, the other was artificial, his bow, but this the arm's of his hands. — So called, as being those instruments, which strengthen the hand to defensive and offensive action. This is most requisit for an archer to have a strong arm, as well as a strong bow.

3. The conditions of his arms, they were made strong or strengthened, the word foreign is so used to strengthen; though the Caldee turn it; the guilding of his arms, as if it came from a word signifying gold: but that sutes not so well with an arm holding a bow; the summe then is that his strength inward and outward continued and grew under all oppositions of enemies. All means of safety are carried in it.

2. The cause of this unconquered state signified by the strength of bow and arm, is considerable, which is thus expressed, By the hands of the mighty one of Iacob. — Confi…med his Kingdom which was given him from before the most mighty one of Iacob. Onkelos. Septua. foreign. This cause is set out,

foreign1. In its power. The mighty one: the attribute of God here, the cause then is mighty, sufficient to make an arm and bow strong, even almighty, as here used.

2. In its specialty, that mighty God, who is Iacobs, that is by Covenant, and experienced help from time to time, he that made Iacob Israel, to prevail like a Prince.

3. By its influence of help to Ioseph, intimated by hands, which are instruments of help in creatures; and so after the manner of men attributed to God, his hands made Iacobs arms strong. Almighty influence.

3. Iosephs state of eminency and dignity after all this is mentioned, and that upon this account of blessing his seed: It is thus expressed, From thence the feeder, the stone of Israel. — Thence Israel prevailed from God thy father, Sept. The God of thy father. — By whose word the fathe… and sons of the tribes of Israel are governed. Onkel. The grammar of this sentence is variously read.

1. Ours with others read all in recto, as belonging to Ioseph, He was the shepheard & the stone of Israel, so noting his dignity.

2. Others, Thence is he that feedeth the stone of Israel; by stone meaning Jacob: who was the foundation of Israel, and fed by him in Egypt.

3. Others read, the shepheard of the stone of Israel: which is construed two wayes,

1. By stone some mean God; and then it is the genitive of the efficient: the shepheard whom God the stone or foundation of Israel raised.

2. By stone others note, Iacob and his family, so Ioseph was the feeder of them, there is probability in all these conjectures, but I conceive that all concerns Ioseph here, & therefore the reading by apposition may be best; and so note,

1. The term of order as to this condition, and that is, foreign From there or from thence, which notes not God, as some: but his former state and condition of victo…y; from thence and after this he was the shepheard, &c.

2. The subject spoken of rationally must be Joseph concerned in all former passages.

3. The condition declared of him is eminency unto which God advanced him, in two expressions.

1. He was the shepheard. So he was made not onelyonly to Israel, but Egypt: who ruled and fed them all.

2. He was the stone of Israel, that is, the instrumental foundation and stay of all his fathers house, and the Church of God carried under Israel. Though God himself be the onelyonly principal stone and foundation of his Church, yet other mediating stones he hath used for support. And among them the Lord Christ eminently, this is the truth concerning Ioseph. Ver. 24.

D. 1. It is no rare thing that men blessed of God are maligned by men.

D. 2. Consideration of fathers sufferings may procure blessing on their children.

D. 3. Persecutors are shrewd archers or arrow Masters

D. 4. Harmles Joseph is usually the mark at which malignant archers aim.

D. 5. Nothing but bitter grief do persecutors aim at harmles soules.

D. 6. Persecutors malignant shoot their bitter words as arrowes to grieve poor soules.

D. 7. Inward hatred puts men upon shooting and grieving innocent soules. Ver. 23.

D. 8. Joseph, or poor harmles soules p. 601may be oppressed, but not overcome.

D. 9. Righteous soules have arms and bowes stronger than their enemies.

D. 10. The hand of God puts strength into the arm and bow of his righteous ones.

D. 11. Jacobs mighty God is Josephs assistant against all assaults, God in Covenant.

D. 12. God keeps his order to exalt from low to high condition. So it was with his son.

D. 13. The exaltation of any of Gods Saints is for the benefit of his Church.

D. 14. Mediating pastors, and founders, hath God made for his people.

D. 15. God vouchsafeth his own name and dignity to them whom he makes ministers of good to his Church. Pastor, stone, &c.

3. Now followeth Iosephs blessing amplified in the particulars of that fruitfulnes before mentioned. Ver. 25.26. In this amplification of Iosephs blessing we have to note.

Ver. 26.1. The principle, or author of bessing thus spoken of here, From the God of thy father, even he shall help thee, and the almighty even he shall bless thee. — Even my God hath helped thee and he shall bless thee, Sept. — The word of the God of thy father shall be for thy help, and the almighty shall bless thee, Onkel. Cald. About this, all readings do mostly agree.

1. The connection here is by a preposition foreign From, or by God; concerning which the quere is, unto what it must be joined, some connect it to the immediat foregoing words, The shepheard and stone of Israel, even by the God, &c. But having given you this resolution of the whole bequeathement.

1. The blessing proposed. Ver. 22.

2. The consideration supposed in Iosephs own person, upon whose account the blessing commeth on his seed. Ver. 23.24.

3. The blessing amplified in these two following verses, the two former seem to me conveniently to come in by parenthesis, wherein is declared the reason of such a blessing on Iosephs seed, & that being done, now he proceeds to speak farther of the blessing, so that the connection seems most reasonable between the proposition of the blessing verse. 22. And the amplification, verse 25. to this purpose, Ioseph is a fruitful bough, &c. From the God, &c.

2. The cause of this blessing connected, set out by two titles.

1. The God of thy father, El.

2. Schaddai the alsufficient or almighty, so that three things concurre to make up the excellency of this cause,

1. The very being and nature of God, even his Godhead, the cause of all causes. — The word, &c. Cald.

2. The alsufficiency, or might of God which exceeds the compass of created understanding, and must be an unexpressable principle of blessing.

3. The covenanted love and respect of God to his creature whom he blesseth, carried in that expression, the God of thy father, and therefore thy God, all these declare a full cause of blessing.

3. The emanation of the power of this cause expressed, even he will help, and he will bless thee, two acts are joined to express' the force which God giveth out for the good of Iosephs posterity.

1. He will help, that is, at all need, either to defend against annoiances, or offend enemies that oppose, this is future and respects Josephs posterity.

2. He will bless thee: that is beside help, he will give in all good, that may tend to the blessednes of them, his blessing is effective of all good, what-soever he promiseth.

2. In this amplification the blessing itself in its nature and extent is here set forth, and that,

1. Generally, he shall bless thee, and this is an effectual working of good unto them.

2. Specially, in the particulars of it. Which are these.

1.. The blessings of heaven above, Sept. same. — Of the dew which descendeth from heaven above. Cald. This takes in the precious things of heaven for the dew, and precious fruits brought forth by the sun, &c. Deut. 33.13.14. All the blessed influences of heaven.

2. The blessings of the deep which lieth beneath. — Of the earth which hath all things,Ver. 26, Sept. — Which ascend out of the depths of the earth beneath, Onkel. This is expressed by Moses the precious things of the earth, and fulnes thereof, Deut. 33. v. 16. that is all plenty of good desireable; all the wealth of mines, &c. Deut. 33. v. 13, &c.

3. The blessings of the breasts and of the womb, Sept. same. — Blessings of thy father and of thy mother, Onkelos. — This notes all the blessings of increase and nourishment; not onelyonly of man but of beast; in the multitude of all was a blessing on Gods people, Psal. 144. ver. 12, 13.14. These are the particulars p. 602of blessing the breast full, & womb fruitful, Ver. 25.

3. The excellency of the blessing expressed.

1. In the greatnes of it thus. The blessigs of thy father do privail, or have prevailed above the blessings of my progenitours. — Prevailed above the blessings of the stable mountain's. Sept. — The blessings of thy father shall be added upon the blessings wherewith my fathers blessed me. Onkelos.

Some difference doth arise about the meaning of this passage, upon this ground; was not Gods blessing on Abraham and Isaac, as great, as upon Jacob? How then doth Jacob now make his greater? To solve this doubt, and clear the truth.

1. The preposition rendred above, may be read with: the blessings of thy father are great with the blessings, &c.

2. If it be rendred above, the meaning is by way of addition, a threefold blessing is greater than a double one: now his was added to the fathers.

3. It may have a just sense, in respect of execution, for the blessings of Abraham and Isaac, had their accomplishment in Jacobs. And then the enlargment of the seed grew.

4. Others say, it was greater in respect of the subject. Abraham blessed Isaac onelyonly, not Ismael, and Isaac Jacob onelyonly, and not Esau, but Iacob blesseth both of Josephs sonnes,

The prevalency by way of addition is the most considerable: so we may read either above or with the blessings, &c. the word read progenitours, by the seventy is read mountains by mistake, — Thus therefore the excellency of the blessing is set out by the greatnes of it.

2. In the duration of it, exprest unto the utmost bounds of the everlasting hills, — And with the blessings of the eternal hills. Sept. — Which Princes of old have desired. Onkel. The darknes of this expression hath also caused some trouble to interpreters; one word rendred bounds being by some read to the desire of the hills of the world: but it is hard to make good sense that way.

foreignThe word here used. — is derived by some from a root signifying desire, and by others from a root signifying to limit, or bound, this some have waved to cast away the fable of the Rabbins, that Ephraim's Kingdom should be to the ends or bounds of eternal mountains, but there is little f…om this phrase, to countenance that, for it is an usual expression, to set out the duration of any thing. As of the Covenant of grace. Isaiah. 54.10. So that these blessings here spoken of were confirmed to eternity, all blessings here bequeathed, and among the rest, spiritual blessings are included, the plain meaning seems to be that the blessings should be continued to the duration of those eternal hills.

4. In this amplification is noted the subject of all this blessing to whom it is applied. And that must be the posterity of Joseph, thus expressed, They shall be on the head of Joseph, and upon the top of the head of him that was separated from his brethren. — Upon the head of his brethren over whom he ruled. Sept. — All these blessings shall be upon the head of Joseph. And upon the man who was separated from his brethren. Onkelos. Cald.

1. The subject here is noted,

1. By his name Joseph. Upon the head of Ioseph.

2. By his condition, he was separated from his brethren. The name here is metonymical for his seed.

The condition was separation from his brethren, which was personal to him, in respect of his separation from his fathers house, and also his advancement in Egypt among his brethren. The word note's, not one here separated by vow,foreign but by providence; set apart from his brethren: by them in hatred, by God in love and respect: & yet here it is tribual: Also to note the separation of the seed of Ioseph, in their preeminence, as eminently it was in Ephraim; who was set above all the tribes, that forsook the house of David; who went usually under the name of Ephraim in the Prophets.

2. The sure existence of the blessing; it shall be upon him, it shall be surely setled on him, none shall frustrate it.

3. The place of eminency, It shall be upon the head, and top of the head; the expression seems to sute with the manner of anointing Kings, all the blessing run's down from top to toe, Ps. 133.2. It is demanded.

Quest. Is there no spiritual blessing given here?

Answer. Yea doubtles, for 1. God in Covenant is the authour of all; and his Covenant is for spirituals. 2. The blessing of Abraham, &c. was here bestowed, and that car…ied in it spiritual blessing. 3. The blessings in part were of carnal duration, and such were spiritual. 4. Moses adds the good will of him that dwelt in the bush; and that must be spiritual. Deut. 33.16.

Quest. Were all the temporal blessings made good to Josephs posterity?

Answer. Yea according to the tenor of this additional Covenant of God, which did require their obedience, which when they denyed, God turned the blessing into a curse. 2 Kings. 17.

p. 603Learn hence.

D. 1. God almighty is the onelyonly fountain of all blessing to Joseph, i. e. his servants.

D. 2. God in covenant onelyonly puts out his power to bless his people. God of thy father.

D. 3. Help as well as blessing commeth alone from the almighty God.

D. 4. All temporal blessings are given to Gods Josephs according to Gods will. Ver. 25,

D. 5. Great are the blessings wherewith God hath blessed his Church, complicated.

D. 6. God makes gradual additions to his blessings by his Prophets.

D. 7. The last of blessing is better and greater than the first.

D. 8. Gods blessings to his Church are of eternal duration, like the hill's.

D. 9. The Ioseph Churcb shall really have blessing at last.

D. 10. Eminently shall Gods Church weare these blessings upon the top of the head.

D. 12. God separat's them for himself, whom he intends eminently to bless.

D. 11. Difference in blessing one above all brethren, Is Gods Prerogative. Ver. 26.

12. Now followeth the twelfth portion bequeathed by Jacob unto Benjamin his yongest Son by Rachel, & annexed thereunto the summary conclusion of the third part of his Testament. So that we have now to consider.

1. The legacy given to Benjamin. V. 27.

2. The summary conclusion of this work. Ver. 28:

Ver. 27.1. The former is thus declared, Benjamin the wolf shall ravin, in the Morning he shall eat the prey, and at evening he shall divide the spoil, Benjamin a ravening wolf, early he eateth as yet, and at evening he devides the meat, Sept. — In the land of Benjamin shall dwell the majesty of the temple, and in his possession shall be built the sanctuary, morning and evening the priests shall offer oblations and in the evening they shall divide the residue of their portions of the remainders which were sanctified, Onkelos.

The Seventy read somthing neer the letter: but the Cald. Paraphrase, wide from the text, Herein we have to observe as formerly.

1. The testato'r, Jacob as a Prophet more than a father as in the rest.

2. The Legatee: Benjamin of whom we may note.

1. His rise by the mother, he was the second Son of Rachel, in the travel with whom she parted with her life: the last child that Jacob had; therefore must be thought dear unto him; as we read before Jacobs life was bound up in him, therefore would he blesse him doubtles.

2. His name is considerable three wayes.

1. As given by his mother; and she called him Ben-yoni, the son of my sorrow because she dyed in bearing of him.

2. As given and changed by his father. He called him Benjamin, the son of the right hand which noted the power and strength either prophesied of him, or given to him.

3. As confirmed here by God, under a Prophetical ground as touching his seed, that they should be children of the right hand full of power and strength to ravine as the wolf.

3. The subject itself here intended by the name; and that is the tribe which was to come of him for making up the Church of God; it is but misapplied to concern any single time or person, as some have done; it concerns the whole tribe as to the time of its duration.

3. The legacy itself bequeathed is to be pondered, Wherein two things are given.

1. The disposition of this tribe, Benjamin is a wolf, or the wolf Benjamin.

1. The subject is the posterity of Benjamin, not of one generation but of many, as to their time of standing in their own land.

2. The attribute is metaphoricall, noting the disposition of this tribe. He is a wolf, as before Judah was a lion, &c.

Quest Doth it note a good disposition, or a bad?

Answer. 1. The wolf itself is a ravening creature given to destroy. 2. Yet such beasts of prey are used by God himself to note excellencies in him: as when in point of strength and wrath he likens himself to a Lion and a bear. 3. Both wayes may it be understood here, for it is applicable both to good and bad, wolvish nature may be good, when God sets it against his enemies, the next verse expresseth all under the name of blessings.

2. The action unto which this tribe shall be prone is the next thing bequeathed, and that is sutable to the nature of a wolf:

1. Generally it is spoken of him,foreign he shall ravin: that is tear and kill and rend and spoil; as the property of that beast is; it p. 604it is cruel and ravenous, and so it acteth against poor creatures.

2. Specially, and that at two seasons noted,

1. In the morning he shall eat the prey.

1. The eater is Benjamin, the wolf, in his posterity.

2. The eating, is devouring what he killeth, feeding on that which is his prey.

3. The season, in the morning early before men be usually stirring; then the wolf eats for himself, so that this noteth the watchfulnes and early stirring, to put out its ravenous disposition to destroy: to make this morning the time of Ehud and Saul, is groundles, as some doe: for the morning work concern's every wolf. Judges. 3.15. 1. Samuel. 11.6, 7, &c.

2. And at evening he shall divide the spoil.

1. The agent here is still Benjamin, the wolf.

2. The act is the dividing of the spoil, that is probably to his whelps, or yong ones: giving them of the spoile.

3. The season also here noted is the evening when wild beasts are going out to spoil: this noteth the uncessant action of the wolf morning and evening: to restrain this also to Mordecai and Hester who were of Benjamin, wants sufficient ground, as if the evening tide concerned them onelyonly: for evening and morning work did equally belong to this wolf at all times, and therefore no reason is it to allot the morning to one generation of Benjamin and the evening to another: but the wolf tears and eats morning and evening at all times. Esther. 8. & 9. It notes therefore the uncessant action of this tribe in ravening continually, many instances are of it in several generations, Judg. 20. &c.

Quest. What is the blessing in all this given unto the tribe of Benjamin?

Answ. 1. That a blessing was here bestowed the next verse sheweth. 2. That the warlike success' of this tribe against the Churches enemies was a partial blessing is evident. 3. It was a Church wolf here spoken of, therefore not altogether evil. 4. The additional blessing of Moses evidenceth this tribe to be blessed with the presence of Jehovah and his beloved. Deut. 33.12.

Observe we.

D. 1. Man may have one end and God another in prophetical imposition of names.

D. 2. God hath his wolves in his Church to make use of for its advantage.

D. 3. Gods wolves may ravine sometimes where they should not.

D. 4. Vncessant rapines on enemies God orders unto his wolves. Morning and evening, &c.

D. 5. Tearing, eating, and dividing, are acts of Gods wolves allowed to save his Church.

D. 6. Gods Benjamins may be made his wolves for his own ends. So here. Ver. 27.

2. The conclusion of all these legacies followeth in this summe. V. 28. Wherein,

1. He concludes the subjects spoken of in this Testament that no mistake might be in it, All these are the twelve tribes of Israel. — Twelve sons of Iacob.Ver. 28. Sept. — Cald. as Hebr. The meaning of this summary proposition is, that the subject of all these twelve legacies, were not the twelve persons of his sons, but the twelve tribes which were to arise from them.

2. He concludes the general nature of the legacies bequeathed, And this that which their father spake unto them, and blessed them. — Sept. and Cald. to same. The relative turn's us to the antecedent, which is all the precedent legacies declared from the third verse, this is the subject of this proposition, the attribute is in two expressions.

1. The matter which Iacob their father spake to them.

2. This was the blessing of Jacob, what ever he spake unto them.

3. He concludes the special nature of these legacies, Every man even according to his blessing he blessed them. — Sept. and Cald. — same.

1. The party acting here is Iacob from God.

2. The act is blessing which is a real effecting good to them.

3. The object is all these twelve sons, as heads of so many tribes.

3. The specialty of the act: according to his blessing, that is, even as he had conveyed to every one to his peculiar portion, so was each tribe blessed. It is questioned,

Quest. How are these called tribes, when yet they were not so distinguished?

Ans. 1. The heads of all the t…ibes were now surviving. 2. The subject is propheticall, for Jacob speaks of the seed to come, and so prophesieth of them as tribes to be in after time.

Quest. 2. How can all these legacies be called blessings, as to Reuben? &c.

Answ. 1. It is certain that all those were taken within the Church and therefore under blessing. 2. The evils pronounced were by way of chastening not rejection. 3. Such threatning predictions are ordered to bless, and p. 605not to curse, unles unbelief do so make them.

It teacheth us.

D. 1. Persons for blessings as well as blessings for persons are fore-ordained by God.

D. 2. Gods blessings on his Church have usually bin conveyed by his Prophets.

D. 3. Blessings may be contained under threats and burdensom words.

D. 4. Variety of blessings hath God ordered to the several Members of his Church.

D. 5. However God may sharply treat his Church, yet he closeth with a blessing.

D. 6. Dy'ing fathers, especially Prophets, in their departures seek to bless their posterity surviving, Ver. 28.

2. The last part of Jacobs will is his second charge about his burial, it was noted the fourth part of it from Chap. 47. where he began to make his will.

1. He adjured Joseph as to his burial, Chap. 47.

2. He adopted Josephs sons, Ch. 48.

3. He blessed all his sons together, Chap. 49.1, 28.

4. Now he declares in the last place his will about his burial unto all his sons together, Ver. 29, 30, 31, 32. Wherein we have to note,

1. The form of this Testament; which is by way of command,Ver. 29. so it is read, And he commanded, or charged them, Onkelos. same. The Seventy read, He blessed them, but amiss'. Other part of his Testament he gave by way of prophesy, and promise, but this he gives by way of injunction or command.

1. The authority, is parental, charging

2. The subjects are sons charged, even all together, Joseph had promised him before, and now Jacob layeth injunction on all; it being filiall piety to obey such a command for burial of parents.

3. The charge is peremptory, yet presumed to be possible by the leave of Pharaoh, and the care of Ioseph.

2. The occasion of this Testamental charge, And he said unto them, I am gathered to my people. Onkel. same. I am added. Sept. Wherein note,

1. He foretels his death approaching.

2. He signifieth the issue of it, to be the gathering of him to his own people.

3. He urgeth them hereupon as to his burial.

3. The matter of this Testament, which in summ' is his burial, about which he ordereth in faith before he dyed.

1. The work it self, which is inhumation seemly and decent, Bury me. There is no difference in reading: The work is natural, but now inforced by a positive injunction.

2. The company with whom he would lye, with my father; readings agree, these fathers were Abraham and Isaac, as afterward they are named.

3. The place, set out by Jacob several wayes,

1. By the kind of it, a cave, so is it stiled by all.

2. By the first owner, Which is in the field of Ephron the Hittite, Sept. and Cald. same. There is no difficulty in the letter; we may note,

1. The continent, wherein the cave was. A field.

1. The owner of it before Abraham, Ephron. Gen. 23. Thus much of the place. Ver. 29.

3. By a more special description of the continent.

1. By the name of the cave and field which did contain it,Ver. 30. In the cave which is in the field of Machpelah, which is before Mamre in the land of Canaan. —. In a double cave, Sept. and Cald. Onk. — There is no difference here but in the word Machpelah: which some make a common name, and read a double cave, but others take it for a proper name of the field and cave in it, which seemeth best, here we have then.

1. The name of the place, Machpelah.

2. The situation, that which is before Mamre.

3. The general continent. The land of Canaan.

4. By the purchaser, Which Abraham bought with the field of Ephron the Hittite for a possession of a grave, or, burying place. Onkel. to same. — Abraham possessed, &c. Sept. This character of it is given. Gen. 23. where the whole matter is related, where are noted,

1. The Purchaser, Abraham.

2. The seller, Ephron.

3. The Purchase, the field forenamed.

4. The end of it, to be for sepulchres, or a burying place, so much of the topo-, graphy we have. Ver. 30.

5. By those pledges buried there before which were real testimonies of the place. There they buried Abraham and Sarah his wife, Ver. 31.there they buried Isaac and Rebeckah his wife, and there I buried Leah, Onk. same. — They buried Leah, Sept.— some add my ancestors buried Abraham; p. 606&c, That is supposed. Nothing is here difficult, onelyonly is it noted that no where els is mention of the death of Rebekah, & Leah, but here: and this is enough. Ver. 31.

6. The place is described, by the publique confirmation of the purchase,Ver. 32. the purchase of the field, and of the cave therein was from the sons of Heth. — Onk. same. — In the Purchase of the field, &c. Sept. By this Iacob points out the publique confirmation of this bargain of sale, it was all purchased, transacted, and passed over from Ephron to Abraham, in the sight and by the consent and approbation of all the Hittites, or the children of Heth; which was not so well known unto his sons; by all this he describes the place, where his will was to be buried. Ver. 32.

Quest. 1, Why doth Iacob make so large a description of the place?

Answ. 1. His sons at least most of them knew not the place. 2. They knew not so well the right and title that Iacob had unto it. 3. Writings of conveyance were not then in use, therefore it was needfull by tradition to make known legal rights to posterity. Other fables of the son of Eliphaz opposing Iacobs sonnes burying their father, are not worth naming.

Quest. 2. Why doth Iacob charge his sons so much to bury him in this place?

Answ. 1. Something of natural desire might be in it, not sinful. 2. More is carried prophetically in it to the Church in his family to minde them of the promised lad. 3. Under that also his faith of the resurrection with Abraham and Isaac may be here expressed, some instinct of God was doubtles in this matter. It is conjectured by some that these Saints rose with Christ, and went into the holy city, as is recorded. Mat. 27.53. But that is all together uncertain.

Note we thence.

D. 1. Testamental dispositions from God carry in them commands as well as promises.

D. 2. It is possible for Saints to speak of and settle themselves for dying with chearfullnes.

D. 3. The death of Gods precious ones is but the gathering of them to their people.

D. 4. There have bin prophetical injunctions for burial given by some of Gods Saints.

D. 5. It is parental authority to injoyn children unto care of due burial.

D. 6. It is needful for some but desirable by all Saints to be buried with their fathers.

D. 7. Place as well as burial may be injoined by dying parents. V. 29.

D. 8. In bequeathing places for burial it is just to make titles clear, Just, living and dying,

D. 9. Civil traffique between Gods Church and the world is allowed of God. Ver. 30.

D. 10. Husbands and wives, with parents and children lye down together in their graves.

D. 11. It is desirable to lye down in the grave with Abraham, and Isaac in their hope. Ver. 31.

D. 12. Publique confirmations of sales among men is the way to clear up right. Ver. 32.

2. The next head in this Chapter observed is the finishing of Iacobs life, next to his last will. Ver. 33. Wherein are four particulars.

1. Iacobs finishing his will, And Jacob made an end of commanding his sons. — Sept. and Cald. same. Now he had made an end of his work, shutting up his will with Gods.

2. Iacobs preparation to dye, And he gathered up his feet into the bed; Onkelos. same. — Lifting up his feet, &c. It is an expression of a man going to bed for rest after his work done, so did Iacob willingly go to dye, no more is in this, but a discovery of his readines to dye; so he disposed himself sweetly.

3. Iacobs decease, And he yeelded up the ghost. — And he failed away, Sept. and Cald. foreign. — Sept. the same word is used to set out Abrahams death. Gen. 25.8. It notes a sweet expiration, without trouble and terrour; it is a willing yeelding, not a tearing of the life away.

4. Iacobs state after death, And he was gathered to his people. Onkelos. same. — He was added. Sept. The same is said of Abraham also; and the same of Ishmael, but not in the same sense. His people were bond children, but these free born children of promise, the Church of the first born. Gal. 4.22, &c. Rom. 9.6.7. Heb. 12.23.

1. The gatherer God.

p. 6072. The gathered, Iacob.

3. The gathering, it was taking by death.

4. The term, his own people which were living and dwelling with the Lord. 2. Cor. 5.8.

We conclude.

D. 1. The saints work is done when their will's are finished in the will of God.

D. 2. The Saints work being done, they sweetly dispose themselves to rest in their beds.

D. 3. In their going to rest they willingly give up their Spirits, they are not torn from them.

D. 4. By yeelding up their Spirits the Saints depart to be peopled with the Lord. Ver. 33.

Here ends the History of the Church unto Jacobs expiration. Which was in the year of the World. 2356. It is continued to the end of Josephs li…e.