Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 29
CHAP. XXIX.
HE that being often reproved hardeneth his necke, shall suddenly be destroyed, Vers. 1.and that without remedy. For all sinnes there is forgivenesse, but for hardnesse of heart and necke there is none, and therefore such cannot escape destruction, according to that of the Apostle, Thou after the hardnesse of thy Rom. 2. 4.heart that cannot repent, heapest up unto thy self wrath against the day of wrath. And then a man is judged to be thus hardened. when being often reproved, he relenteth not, but goeth on obstinately still in his sinnes. In this case the Jewes are censured as having a sinewy necke by the Prophet Esay, Thou hast a sinewy necke Esa. 48. 4.of iron, and browes of brasse. And this is the case of wicked swearers, drunkards, and whoremongers of these times, who are often reproved, but not reformed, nothing is now to bee expected by them, but destruction for ever.
Vers. 2. This is the same in effect with Chap, 28. 28. and Vers. 3. with Chap. 10. 1. Vers. 2.and Chap. 5. 10.
The King by judgement establisheth the land, but he that receiveth gifts Vers. 4.overthroweth it. This hath beene often proved true, because when a good King reigneth, God hath alwayes given him victory, and if enemies have come against his Kingdome, they have beene made to returne with losse and shame, as in the times of Hezekiah, Jehosaphat, Uzziah, David, and Asa.
The Kings establishing the Land by judgement then is not onelyonly by doing right to every one of his subjects, whose cause cometh before him, but doing as a godly, wise and judicious King should doe in all other things, especially in purging corruption out of the Church. On the other side, the King that is covetous, and preferreth unworthy men to places of judicature for money, layeth a foundation of all wickednesse in his land, whereby it is overthrowne; for the Judges that give, will take bribes, and when judgement goeth by bribes, men are bold to commit any wickednesse, for they have purses wherewith to buy off the punishment.
A man that flattereth his neighbour, spreadeth a net for his feet; even as an Vers. 5.Hunter dealeth by beasts that he may take and kill them, so dealeth the flatterer by his neighbour; see this notably set forth, Mich. 7. 2. Therefore take heed of a flatterer, as of a dangerous person, he hunteth to catch and destroy thee when hee Note. speaketh thee faire, for he aimeth at some advantage for his owne profit, and thy losse, or to bring thee into danger of losing goods or life, or if his flattering bee to draw thee to sin or errour, into danger of losing thy soule.
In the transgression of an evill man there is a snare, but the righteous sing Vers. 6.and rejoyce. Because he had said before, that the flatterer spread a net before the foole, now he sheweth, that such a flattering deceitfull mans net laid to catch others by their feet, becomes by Gods just judgement a snare to take him by the necke, and to strangle him; for what measure a man metes to another shall be measured to him againe: but the righteous being by Gods providence delivered from his net, shall rejoyce and sing, as a bird that having beene in the net, and escaped out againe, and is at liberty singeth chearfully. Some take the snare here spoken of to be an evill conscience, taking the wicked, and holding him till he dyeth in despaire, and sometime hang himselfe. And some will have his very sinne to be a snare, so that he who falls into, and liveth in sinne, is in a snare which will hold him, till he perish and come to weeping and gnashing his teeth for sorrow; but the righteous Note. shall sing in the quire of Angels, and praise God for ever, which should make us to keep out of the way of sin, as from a pernicious snare.
The righteous considereth the cause of the poore, but the wicked regardeth Vers. 7.not to know it. Here a difference is shewed betwixt a just and wicked Judge, the just when a poore mans cause cometh before him, considereth it, if it be right, to judge on his side, as justice requireth, but the wicked hath no regard unto it, to consider whether it be right or wrong, because he is a poore man, and therefore by him not regarded, and because he hath no bride to give him: such a righteous man was Job, who searched into the cause of the poore to understand it, and such must and ought all Judges to be Esa. 1. 16. otherwise they are censured as companions Iob 29. 16.of theeves, and shall themselves bee judged accordingly. The word rendred considereth, is foreign knoweth, whereby is meant knowing to favour it being Esa. 1. 25.just, and to defend him from his oppressours, as the Lord is said to know those that be his.
Scornfull men bring a City into a snare, but wise men turne away wrath; Junius set a City on fire; the word foreign signifieth either to blow up fire, or to Vers. 8. Junius.insnare; that of Junius is to be preferred, because wrath, which is as fire, is next spoken of; now scorners kindle a fire, as it were, in a City, because they deride and disgrace the Truth, and magnifie their owne phantasies, whereby the fire of contention is kindled amongst many; but this is fore-told by Christ to be the issue of his coming, I came to send fire upon earth; for no sooner was the Gospel preached, but by scorners, such as are spoken of, Acts 2. a fire was kindled, as appeareth, Act. 19.chap. 3. 4. 7. 8. &c and Demetrius set all Athens on such a fire, when Paul hd preached there. But a wise man appeaseth wrath, for the wisdome, that is from Iam. 3. 17. 18.above, is peaceable.
Some of the Rabbins render it, Detractours make the City to fluctuate, because the word signifieth to blow, for so Winds blowing upon the Sea, make it full of Waves, and unquiet; and this also is done by stirring up sedition. A wise man turneth away wrath, he appeaseth sedition being raised, as the Towne-clerke of Athens did, Act. 19. and Menenius Agrippa said to have done in Rome, when the people mutinyed against their Governours; for he made an Oration unto them, saying, That the members of the body once mutinyed against the belly, because that was idle, and all their labour was spent hereupon; the hands would worke no more, nor feet travell for provision, by which meanes the belly being in want, all the members waxed feeble, and were forced againe to retume to their labours; In like manner, said he, if yee doe not, ye may bring the servant into great streights, but yee shall soone run into an evill case also; this being said, they were quieted, and so the City was delivered from their rage.
If a wise man contends with a foolish, whether he rage, or laugh, he hath no rest. Here is an exception to that which was said before, ver. 8. of a wise mans Vers. 9.turning away wrath; if he be a foole, with whom he hath to doe, let him deale how he will, he cannot prevaile to appease such an one; a multitude he may by his wisdome prevaile with, as the aforesaid Menenius did, and as the wise woman in the City, to which Sheba fled, in Davids time, by her wisdome prevailed for the turning away of Jobs wrath, by cutting off his head, and casting it over the wall. But whether he rage, That is, deale furiously, and fiercely with a foole by words, and stripes, or meekly, which is meant by his laughing upon him; (by Christ expressed by Piping, telling the Jewes, that they were as little children, calling one to another, and saying, We have piped unto you, and yee have not danced; and we have mourned unto you, and yee have not lamented) he can prevaile nothing with him, to make him cease from his folly, whereby he doth vexe and disquiet him, and so by all the meanes that he can use, cannot come to have rest. Of this Exposition Junius layeth the ground in his notes.Junius. Vatabl.
Vatablus applieth this raging or laughing to the foole, with whom the wise man hath to doe, it being meant, that he is so rash, and inconsiderate in his speeches, and actions, that a wise man having any commerce with him, whereby he is forced to be in his company, cannot have any rest in his minde, whilst he is with him, his speeches and foolish doings are so irksome to him; when he laugheth, and is merry, he is so vaine; when he is angry, he is so furious, that he is intolerable.
But Rodolphus somewhat otherwise, expounds it thus; A foole being dealt withall Rodolph.by a wise man, to amend his manners, either rageth at his reproofes, or laugheth at him, and derideth him for his labour, and this is all the effect of his contending with him, so that he must be corrected by stripes, not by words, as was said before, A rod for the fooles backe, and then he that deales with him may haply have some rest, some reformation being wrought, otherwise he can have none, the worke being still to doe. And to this Exposition doe I rather incline, because it agreeth not so well, to say of a wise man, that in contending with one to reforme him, he rageth, or that he laugheth, to expresse his milde, and gentle proceedings with him, for this stands not with his gravity, nor the other with his moderation.
Bloudy men hate the upright, but the righteous seeke his soule; so it is, Vers. 10.Hebr. and the meaning is, Whereas a wicked man hateth him to the death, as Cain did Abel, the righteous contrariwise seeke by all meanes to save his life, as O badiah did the Prophets in Jezabels time, hiding them in Caves, and feeding them there, and Rahab the life of the Spyes that came to Jericho; and so deare should the lives of the Saints be to every one of us, according to that of John We 1 Joh. 3. 16.ought to lay downe our lives for the brethren.
Some thinke it to be spoken of Judges, which are good, they seeke to save his Rodolph.life, when the wicked come with false accusations against him, by sifting out the truth, and if they have shed his bloud, seeking them out, to take vengeance upon them. This is also true, but the sence is more generall, ver. 11.
A foole uttereth all his minde, but a wise man keepeth it till afterwards Hebr. Keepes it for after; The meaning is, fooles tell their intentions, the laying Vers. 11.open of which may be prejudiciall unto them, and discover both their owne, and the secrets of their friends, to their great damage; but the wise shew them not, but keep them secret, till they see a fit opportunity, and then they speake; as David said nothing at the present against Shimei, and Joab, but afterwards he gave a charge to his Son Salomon touching them. Thus Junius, & Muffet after him.
But because the word here used is him; foreign spirit, and this is sometime Junius. Muffet.put for strength, as Psal. 104. Thou shalt take away their spirit, and they shall faile; Sometime for anger, The Hebrew Rabbins understand it of strength, and expound it thus: The foole putteth forth all his strength at the first, when he setteth upon any good duty, that length he is constrained to give out, as not able to goe on.
To this effect Basil saith, As a man that puts his servant to too much labour, by Basil. De vera virgin.this meanes bringeth weaknesse and sicknesse upon him, and so makes himselfe of a Master, a Servant to his Servant; so the body, which is a servant to the minde, if it be at the first put beyond the strength, waxeth feeble, and is not able to hold out in prayer, and study, and preaching to the edification of others; the wise man Note. therefore moderates himselfe, and puts forth but part of his strength at the first, and reserveth part for afterwards.
The Septuagint, and Cald. render it, The foole poureth forth all his wrath, but the wise dispenseth it but in part; That is, refraineth his anger, not speaking, or doing any thing upon the sudden, but after some time interposed, wherein his wrath may be mitigated; as Athenodorus the Stoicke counselled Augustus the Emperour, when he was provoked, to deferre speaking, till he had said over the whole Alphabet; and Ambrose, and Theodosius likewise; and Seneca Seneca. L. 2. 28. Maximum remedium irae mora, graves habet impetus primos, sed vincetur si per partes carpatur. Vers. 12.saith, the greatest remedy against anger is delay, for it hath grievous forces at the first, but will all be overcome being taken in parts. It may be taken any of these wayes.
If a ruler hearkens to lyes, all his servants are wicked. Against hearing lyes and tales, see Exod. 23. one saith, It is as bad to carry the Devill in ones eare, as in ones tongue; By rulers understand not only Magistrates, but also Rulers, and Governours of Families; if a Judge will hearken to lyes, all his Servants will turne Lyers, and Tale-bearers; only we read of one Obadiah in Ahabs family, a just man, and of Obedmelech in Zedekiah his Court, all Ahabs Prophets were Lyers.
And Doeg, the Ziphims, and others, when they knew it would please Saul, vented their malice against David, in bringing lyes and tales against him. So in a Family, if the Master and Mistris, or either will hearken to lyes and tales, they that are their servants will seeke to humour them herein; likewise, if they be prophane swearers: But if they be godly, this is a great meanes to make some of their Family godly also. As Cornelius being a man that feared God, had three Souldiers Act. 10.about him that did likewise; and Abraham had a faithfull Steward, although by reason of mens naturall corruption, there is more power in wicked examples to corrupt, then in godly to sanctifie; but let all Rulers thinke upon this, and turne such as Abraham was, Gen. 18. and David, Psal. 101.
And Basil saith well, the Prince that doth not, but hearkens to lyers, cometh in Beda.danger to be counted like unto them, and guilty of all the bloud that is unjustly shed by their false suggestions.
The poore and the deceitfull man meet together, the Lord lighteneth both Vers. 13. Junius.their eyes; Jun. He that is rude and he that is witty; the Vulgar, the poore man, and the Creditor. but Hebr. it is the poor, and foreign the man of deceit; the subtle to deceive, for the word is for the most part put for the fraudulent, and men of a sharp wit, who use it this way, and then by the poore understand such as are poore and weake in wit and judgement. These meet together, that is, these two sorts are in the world, but let not one sort despise another, for God is the maker of them both; thou hast so much wit, because God hath indued thee herewith, he hath so little, because God hath given him no more, and sometimes 1 Cor. 1. 20.God chuseth such simple ones to grace and life, and not the wise of this world, to be sure not the wise to deceive; and it is said, that the word of God giveth Psal. 19.wisdome to the simple. And such are here set forth by the name of poore, because the poore for the most part for want of eduction, are rude and ignorant, as Joh. 7. it is said, Doe any of the Rulers beleeve in him; but this poore people that knoweth not the Law, are accursed; and Jeremiah saith the like touching the Jer. 5.poore; and those subtle ones are said to bee inlightened by God, because their wit cometh from him, although the abuse of it to deceit, from themselves.
Some will have the meaning of this place to be the same with that Chap. 22. 2. The rich and the poore meet together, the borrwoer and the lender, but neither will the originalls beare this reading; neither is it said, God is the maker, but the inlightener of them both, wherefore others rendring the words, the poore man, the man of contritions, expounding it of one alwayes poore, and another that hath beene rich, but now by suffering many losses, is made poore also, these met together now in a like condition, have no cause yet to despaire, for God can give them both light and comfort; yea, he often doth cast downe, and raise up againe, as hee did Job, and setteth the poore with Princes, raising them out of the dust to great dignity. And the word signifieth as well contritions as deceits, and it is more Psal. 113.genuine to expound it thus, there being more sense in it then in saying that God is the inlightener of the poor and the deceitfull, because he that hath more wit then another, but useth it to deceit, can have little comfort of it when he lookes up to God, who gave him his wit not to this, but to a better end, and to what good use this may be improved I see not, but the other to a very good one, as hath beene said.
Of the King wisely judging for the poore, see Chap. 20. 28.Vers. 14. Vers. 15. Vers. 16.
Of correcting children, and the good coming thereof, Chap. 13. 24. 22. 15.
When the wicked are multiplied, transgression increaseth, but the righteous shall see their fall. Sinne and the sinner, saith one, are twins, and therefore they grow up together, sinnes are increased when sinners increase, both in number, degree or stature, as the body of man doth, childrens sinnes are not so great nor hurtfull at the first, and it is more easie to suppresse them then afterwards, wehn they are growne more in stature, even as a briar or thorne, in the bud may bee crushed with the hand without hurt, but let it alone till it be growne up, and then it cannot without pricking. And being thus understood, it cohereth well with verse 15. where the rod for children is commended, and letting them alone to doe as they lust, is condemned. And it extendeth also to men living in sin, the more the number of them is increased, the more doth sin increase, all men being now made the more bold to doe evill and more forcibly drawn by so many examples. Junius is for Junius.the first exposition, and renders the words accordingly, when sinners increase, sin is increased; as if their increase in strength and stature were meant. But Lavater Lavater.is for the other, and Heb. word foreign signifieth to multiply and increase in number, and in bignesse and stature also, therefore, this as I said before, it may be taken both wayes. For the just seeing their fall, this is added for their comfort, when the Note. wicked oppresse them by their numbers or power, as the Sodomites did Lot, for he saw their fall, and so did Noah the ruine of the old world, and the Israelites of the Egyptians their oppressors.
Where there is no vision the people perish, but he that keepes the Law is Vers. 18.happy. Junius, the people are naked, expounded thus, they lye open to Gods Junius.judgements, as Aaron is said to have made the people of Israel naked, when hee set them up a golden Calfe; and how can they but be naked, who want Christ, by whose righteousnesse, as by a robe, wee are covered? and that they want Christ, who want Vision, that is, preaching, appeareth, because they want faith, for faith is by hearing the word preached. The reason why preaching or prophesying is set forth by the name of Vision, is because Prophets of old were called Seers, and they had revelations from God many times by visions. And as the people are said here to be naked that want vision, so Amos saith, that they suffer Amos 8.by famine, not of bread, but of hearing the word of God, and they are naked also, because not having the word preached, they are without a sword to defend them, Ephes. 6. 12, 13yea, or any other Arme, helmet, breast-plate, shield, the Souldiers girdle, and shooes, and so they are not only naked for want of a cover from Gods wrath, but also the spirituall enemies, the armies of devills that are continually fighting against them. But if vision faileth not, yet all not blessed in such land, but onelyonly they that keepe the Law, they that heare the word of God and doe it, as our Lord saith, and the Apostle James.Matth. 12. Jam. 1. 20. Vers. 19.
A servant will not be corrected with words, for although he understandeth, yet he will not answer; Jun. When as he understanding yet answereth not; Heb. because he understands, and there is no answer; the meaning is, that stout servants must be corrected not with words onelyonly, but with blowes; and they are here set forth to be stout servants, who, when their master calleth to them, and although they heare, they make as if they heard not, and so answer not, or being asked a question, will not answer, and answer not by doing, as they are bidden; and if such be not corrected otherwise then by words, as now adayes they are not, God will lay his punishments upon them, whom they are stout against, in being stout against their Masters, as they serve him, in doing them faithfull service.
Seest thou a man that is hasty in his words? there is more hope of a foole then Vers. 20.of him. This doth not unfitly follow that of verse 19. where sullennesse, and stoutnesse is condemned in him that will not answer, he being too ready to speake, the tongue running before the wit. It is better to be simple, and slow of speech then thus ready spoken; for both in a multitude of words there is sinne, and he that speakes so much is wise in his owne conceit, and therefore he hath neither eare nor heart to heare, and he alone fills up all the time so with his prattle, that there is no time for the wise to speake, of whom he might learne, whereas a simpler man that speakes little, hath time to heare and learne.
He that diligently bringeth up his servant from a childe, shall have him become Vers. 21.his sonne at length. Here he goeth on still in speaking of servants, and the meaning is, if a servant be fed and cloathed, and favoured in respect of his worke at the first, when he is young, and his master hath yet had no experience of his nature and good deserts, but rly preferreth him to some place of power and authority, he shall have cause afterwards to repent, when it will be too late. Jun. for these words, shall have him become his sonne, hath those, shall be bereaved of his children, expounding it thus, he will prove at length so insolent and ambitious, that he, as his owne naturall sonne and heire, he will destroy his children and take his inheritance from them, making himselfe Lord and Master of all, they being put downe, and sometime as a most ungracious sonne killing his father to come before the time to his possessions. Thus did Zimri to Elah his master, King of Israel, whom he had favoured so farre, as to make him Captaine of halfe his Chariots, he being pricked on with ambition slew him, and reigned in his stead, and then he cut off the sons of Baasha his father, who were his brethren, and had the next right to the Kingdome. And Jeroboam advanced by Salomon to be over the house of Joseph, became his sonne and heire as it were to the farre greatest part of his Kingdome, his sonne Rehoboam being deprived thereof, and his sonnes after him. But the word foreign which being derived from foreign signifieth a sonne, but if from foreign, from whence it seems Junius deriveth it, a depopulator or taker away of that which is another mans, a bereaver. The Vulgar, He shall afterwards finde him stubborne. The sense is all one, as hath beene already shewed. Some draw this to an Allegory, by the servant, understanding the body, which is a servant to the minde, if The Allegory.this be fed and kept deliciously, it will in time become master and no servant any longer, but lord it over, and be the destruction of the soule, as is taught, Rom. 8. 8.
Touching vers. 22. against anger, and vers, 23. agianst pride, see before, Vers. 22, 23.chap. 15. 18. & 18. 12.
Who so is partner with a thiefe, hateth his owne soule, he bewrayeth not cursing, when he heareth it; Jun. And he who hearing cursing, declares it not; Vers. 24.But the conjunction and, is not in the Hebrew. He seemeth in this addition to allude to that which is said, chap. 30. 9. Lest I be poore and steale, and take the name of God in vaine.
The cursing here spoken of, is that of him that stealeth, and yet denieth it with oathes and cursing most stoutly, then which nothing is more common; howsoever he that heares swearing, and cursing, and saith nothing against it, upon what occasion soever they be uttered, sinneth as well against his owne soule, as he that is a partner with a thiefe; That is, consenteth to his theft, and makes himselfe accessary by receiving any part of his stolne goods. See Levit. 5. 1. If a soule sinne, and heareth the voyce of swearing, and is a witnesse, whether he hath seene or knowne, if he doth not utter it, he shall beare his iniquity. It is indeed properly spoken of one required to testifie against curser, or blasphemer, that the Law may passe upon him, but he will not in this case utter what he knoweth; but here it is extended further, to any man that heares it, and saith nothing, for he goeth contrary to the precept of Christ, If thy brother sinne against thee, tell him of it, &c. Mat. 18.And that, Levit. 19. 17. He that is partner with a thiefe, as hath been said, sinneth against his owne soule, because he maketh himselfe a like guilty, and so cometh in danger of losing his life, as wel as he, and being guilty of so foule a sinne, he is in danger of losing his soule, because neither thieves, nor any unrighteous persons shall inherit the kingdome of Heaven.1 Cor. 5. 11.
The feare of man brigeth a snare, but who so putteth his trust in the Lord Vers. 25.shall be safe. Jun. The fearefull man layeth a snare before himselfe, but he who trusteth in the Lord is placed on high. The first words may be rendred, either the feare of man, or fearefull man, the last properly signifieth lifting up on high, and because he that is so lifted up is safe, New Translation hath it, shall be safe; yet the word lifting up on high is more significatory, as shewing how he cometh to be safe from such snates, viz. by being lifted up in his minde to things above, so that he is above the reach of man herein, and therefore not subject to the feare of him; for although he hath power over his body, yet he hath none over his soule, and therefore he is not afraid of any thing that he can doe, his body being but a peece of earth, that must to the earth howsoever, and the cruellest Tyrant can doe no more, but bring it to the earth, and from hence also he is sure, that it shall at the last rise againe the more glorious, for that which he hath unjustly suffered at his hands. But he that feares him and his cruelty, by this his base feare, layeth a snare to take his soule into the destruction thereof, being for feare either made to fall from the Truth, or to comply with him in his wicked wayes, to leave his Calling, to trust to carnall meanes, he makes himselfe through this his feare weake, and unable to resist them in their wickednesse, and so giveth them great advantage, and imboldeneth them the more in their wickednesse.
Lastly, being so much taken with feare, his spirits are infeebled, his sences dulled, and his death hastned, it being with feare, as St. Paul speakes of worldly sorrow, it causeth death.2 Cor. 7. 10. Vers. 26.
Many seeke the rulers favour, but every mans judgement cometh from the Lord. Here is not condemned absolutely the seeking of the favour of an earthly King, or Judge, for Hester and Nehemiah did so, and Daniel for his Brethrens preferment; but a preposterous seeking of his favour, without first seeking to the Lord, as Hester and Nehemiah did, for who so doth thus is not like to prevaile, because he acknowledgeth not their inferiority to God, that he both giveth them power, and can turne their hearts as he pleaseth.
Therefore when the Hebrewes being in Aegypt were oppressed, and sought to Pharaoh for ease, not having first sought unto the Lord, they prevailed nothing for any favour; but the Saints before mentioned, who sought unto God first, had their desires granted, and the reason is here given, the judgement that the Prince giveth, is of the Lord, even as he moveth him to it.
The unjust man is an abomination to the just; and contrariwise, there is just Vers. 27.cause given to the just to hate the wicked, because they are Gods enemies, and rebels against him, there is danger in associating with them, of being corrupted by their evill manners; and lastly, they that live amongst them are made liable to great and grievous temporall Judgements by their sins; for the Land mourneth for Oathes, and Adulteries, and the Lord hath a controversie with the Land; yet the Ier. 23. 10. Hos. 4. 4.just hate, and have them in abomination, only so farre forth, as by their invectives against them to declare how vile and loathsome they are, to separate from them, as filthy, and not to eate with them, as it is noted, that the Aegyptians had the Hebrewes, and all such as killed, and sacrificed Sheep, and Oxen in abomination. and therefore are not with them; and if they be Magistrates, to cut such of them off as be capitall offenders, and keep others downe, abhorring to preferre any so unworthy to places of power and authority for any gaine; they have them then in abomination so, as that still they love them, and pray for them, and by all meanes seeke their reformation, and salvation; and if at any time they be reformed, they then imbrace them with all love and joy, praising God for them.
But on the contrary side, the wicked hate the upright most unjustly, because he will not run to the same excesse of ryot with them; their workes good, and their owne evill, they are reproved by them, yea, their very lives give them a continuall checke, as the light doth works of darknesse. But there is great reason why they should rather love them, because that by their meanes the Judgements of God are averted from them, and his blessings procured; as it should have been in Sodome, if there had been ten righteous; and in Jerusalem, if one; and Laban Ier. 5.found it by experience, by meanes of Jacob, and Potiphar, by meanes of Joseph, and after him the Keepers of the Prison; and lastly, all the people of Aegypt, in the time of seven yeares famine.