Commentary on the Pentateuch, Commentary 1 · Chapter 40
CHAP. XL. Verſ. 1. Had offended their Lord, the King of Egypt]
VVHat their offence was, is not expreſſed. The Hebrews ſay, Pharaoh found a flye in his cup, and a little gravel in his bread, and therefore impriſoned theſe two great Officers. But this had been, to kill a fly (as one ſaid) upon a mans forehead with a great beetle. Some think they attempted the chaſtity of Pharaoh's daughters. Such a thing as this, made Auguſtus ſo angry againſt Ovid. But moſt likely it was, for ſome conſpiracy; ſuch as was that of Bigthan and Tereſh, Eſth. 4. foreign Thucyd.The preſent government is, for moſt part, alwayes grievous; to ſome diſcontented great Ones eſpecially, who know not when they are well: but are ready to drive a good Prince out of the world, and then would dig him up again, if they could; as the ſwain ſaid of Dioniſius. Dioniſium refodio.But what ſaid Alphonſus, that renowned King, to this, in a ſpeech to the Popes Embaſſadour? He profeſſed, that he did not ſo much wonder at his Courtiers ingratitude to him, who had raiſed ſundry of them from mean to great eſtates; as at his own to God. whom by every ſin we ſeek to depoſe, nay to murther: for Peccatum eſt Deicidium, Rom. 1.30. with 1 Joh. 3.15.
Verſ. 2. And Pharaoh was wroth, &c.] That had been enough to have broke their hearts: as a frown from Auguſtus, did Cornelius Gallus; and another from Queen Elizabeth, Camd. Elizab. fol. 406.did Lord Chancellour Hatton.
Ʋt mala nulla feram, niſi nudam Caeſaris iram
Nuda parùm nobis Caeſaris ira mali eſt?
ſaith Ovid. And again, Omne trahit ſecum, Caeſaris ira, malum.
Verſ. 3. And he put them in ward, &c.] See the ſlippery eſtate of Courtiers: to day in favour, to morrow in diſgrace; as Haman, Sejanus, whom the ſame Senatours conducted to the priſon, who had accompanied him to the Senate. They which ſacrificed unto him, as to their god, which kneeled down to adore him, now ſcoffed at him, ſeeing him drag'd from the Temple to the goale, from ſupream honour, Tacit.to extream ignominy. His greateſt friends were moſt paſſionate againſt him, &c. they would not once look at him; as men look not after Sun-dials, longer then the Sun ſhines upon them. [The place where Joſeph was bound] Here was a wheel within a wheel, Ezek. 1. a ſweet providence; that theſe obnoxious Officers ſhould be ſent to Joſeph's priſon.
Verſ. 4. And the Captain of the guard, &c.] This was Potiphar probably; who by this time, ſaw his own error, and Joſeph's innocency: yet kept him ſtill in priſon, perhaps to ſave his wives honeſty. Truth is the daughter of Time; it will not alwayes lye hid. foreign ab foreign. Caſeus in Ethic.Splendet cum obſcuratur, vincit cum opprimitur. Hinc ut pacis templum in media urbc extruxerunt olim Romani, ita Veritatis ſtatuam in ſuis urbibus olim coluerunt Aegyptii.
Verſ. 5. And they dreamed, &c.] Of dreams natural, and ſupernatural, ſee the Notes on Chap. 20. verſ. 3.
Verſ 6. And behold they were ſad] Or, angry; and yet knew not how to help themſelves. But carnal men diſgeſt their paſſions, as horſes do their choler, by chewing on the bit. Pope Boniface being clapt up priſoner by Cardinal Columnus, tore his own fleſh with his own teeth, Revius.and dyed raving. Bajazet the great Turk, could not be pacified in three dayes, after he was taken by Tamberlane; Turk. hiſt. fol. 220.but, as a deſperate man, ſtill ſought after death, and called for it. Vivere noluit, morineſciit, as it is ſaid of that Biſhop of Salisbury, Roger Biſhop of Salisbury.priſoner in King Steven's dayes.
Verſ. 7. And he asked Pharaoh's officers, &c.] Vincula qui ſonſit, didicit ſuccurrere vinctis. Joſephs tender heart ſoon earned toward them, upon the ſight of their ſadneſs: and unasked, he offers himſelf to them; as our Saviour did to the widow of Naim, and to thoſe two doubting Diſciples, Luk. 24.17. S. Cyprians compaſſion is remarkable: Cum ſingulis pectus meum copulo, maeroris & funeris pondera luctuoſa participo: cum plangentibus plango, cum deflentibus defleo, &c. I weep with thoſe that weep, and am like-affected, as if like-afflicted.
Verſ. 8. And there is no Interpreter] The ſuperſtitious Egyptians did curiouſly obſerve their dreams; and commonly repaired to the ſooth-ſayers for an interpretation, Gen. 41.8. Joſeph calleth theſe Idolaters from their ſuperſtitious vanities, to the living God; as Eſay did thoſe of his time, Chap. 8.19, 20. and Daniel thoſe of his, Chap. 2.28. & 5.18. He had conſulted with God by prayer, and with the Scripture, which revealed ſufficient direction to him, Ezek. 31.1, to 12. and ſo, ſoon diſpatched the interpretation of Nebuchadnezzars dream, Dan. 4.10. So Joſeph here; he ſuffered troubles as an evil doer, even unto bonds: 2 Tim. 2.9.but the Word of God is not bound.
Verſ. 9. Behold, a vine was before me] God, of his infinite grace and wiſdome, gives men ſuch ſigns, as excellently anſwer and agree to the thing thereby ſignified. Thoſe two Sacraments of the New Teſtament for inſtance; which the Greek Fathers (in the Apoſtles ſenſe, Heb. 9.24.) call foreign, ſigns and ſymbols of better things, ſignified and ſealed up thereby to the Believer. The Lord (ſaith Venerable Beza) knowing well the vanity of our natures prone to idolatry, hath appointed us two Sacraments only; and thoſe conſiſting alſo of moſt ſimple ſigns, and rites. For ſigns, he gave us water, bread and wine. The rites are no more then to ſprinkle, eat, drink, Nempe nemiſcri mortales in iſtorum myſteriorum uſu, in rebus terr…ſtrthus haereant, & obſtup…ſcant. Bez. Confeſſ.(things of moſt common uſe) and a very little of theſe too; that men may not too much dote on the elements, or external acts in the Sacrament: but be wholly raiſed up to the myſtery, and by faith mount up to Chriſt thereby ſet forth and exhibited: and fetching him down, as it were, that we may feed on him. Hence the outward ſign is no further uſed, then may ſerve to mind us of the inward grace. The Miniſter alſo ſtirrs up the people, to look higher then to what they ſee, with Surſùm corda; Sacerdos parat fratrum mentes, dicendo, Surſum cerda. Cyprian.Lift up your hearts. A thing in uſe among the Primitive Chriſtians.
Verſ. 12. The three branches are three days,] That is, they ſignifie three days. So Chap. 41.26. The ſeven kine, are ſeven years. So, this is my body; that is, this ſignifyeth my body, ſaith Zuinglius, after Auguſtine and Ambroſe. Or, Hun. de Sacram. cap. 14. H…m. …ad. 3. Victimas quibus ſoe era ſancieba tur foreign, i.e. ſoe …era vo…t. Vngil. ſallere dextram dixi… i.e. fidem, & juſjurandum, quod datis dextris concipitur.this is the ſign and figure of my body, ſaith Calvin, after Auguſtine and Tertullian; whatſoever Bellarmine and Hunnius, prate to the contrary. It is an ordinary Metonimy, whereby the name of a thing ſignified, is given to the ſign, for the analogy that is betwixt them, and for the certainty of ſignification: Homer and Virgil have the like. As for thoſe Chriſtians that eate their God, let my ſoul be with the Philoſophers, rather then with them, ſaith Ave…roes the learned Arabian: When it was objected to Ni…las Shetterden Martyr, by Archdeacon Harpſ-feild; that the words of Chriſt, when he ſaid, hoc eſt corpus meum did change the ſubſtance, without any other interpretation, or Spirituall meaning; he anſwered. Then belike when Chriſt ſaid, this cup is my blood, the ſubſtance of the cup was changed into his blood, without any other meaning; Act. & Mon. fol. 1515.and ſo the cup was changed, and not the wine. Harpſfield hereupon, was forced to confeſs, that Chriſts Teſtament was broken, and his inſtitution changed from that he left it; but he ſaid, they had power ſo to do.
Verſ. 13. Yet within three dayes] Joſeph foreſaw the time of the Butlers deliverance, he knew not the time of his own. In good hope he was, that now he ſhould have been delivered, upon the reſtauration of the Butler, and his interceſſion for him; but he was fain to ſtay two years longer; till the time that Gods Word came: Pſal. 105.19.the Word of the Lord tryed him; by trying, as in a fire, his faith and patience in afflictions.
Verſ. 14. But think on me, &c.] Liberty is ſweet, and ſhould be ſought by all lawful means, 1 Cor. 7.21. The Jews cenſure Joſeph, for requeſting this favour of the Butler; and ſay, he was therefore two years longer impriſoned. But this is a hard ſaying. Poſſible it is, that Joſeph might truſt too much to this man, and be over-haſty to ſet God this time, and no other; and ſo might be juſtly croſſed of his expectation. It is hard and happy ſo to uſe the means, as not to truſt to them; and ſo to wait Gods good leiſure, as not to limit the holy One of Iſrael. We truſt a skillfull workman to go his own way to work, and to take his own time. Shall we not do as much for God? He oft goes a way by himſelf, and gives a bleſſing to thoſe times and means, whereof we deſpair.
Verſ. 15. For indeed I was ſtollen away] Joſeph inveighs not againſt his brethren, that he may clear himſelf; but hideth their infamy, foreign. Sophoel.with the mantle of charity: which is large enough to cover a multitude of ſins. It is a fault to ſpeak of other mens faults, unleſs it be in an ordinance. Infamy ſoon ſpreads. [Out of the land of the Hebrews] So he by faith calls the land of Canaan; which yet was detained from them, till the ſins of the Amorites were become full, But Gods promiſes are good free-hold. Jacob diſpoſeth of this land on his death-bed; though leaſt maſter of it.
And here alſo I have done nothing, &c.] We may not betray our innocency by a baſe ſilence, Dan. ….22. Act. 24.12, 13.but make ſeaſonable apology; as did Daniel, Paul, Juſtin Martyr, Tertullian, and other the primitive Apologiſts. Francis King of France, to excuſe his cruelty exerciſed upon his Proteſtant Subjects, to the German Princes, whoſe friendſhip he ſought after, ſet forth a declaration to this purpoſe, That he puniſhed only Anabaptiſts, that preferred their private revelations before the Word of God, Scultet. A…n…l. P. 454.and ſet at nought all civil government. Which brand, ſet upon the true Religion, and all the Profeſſors thereof, Calvin not enduring, though he were then a young Divine, (of five and twenty years of age,) yot he compiled and ſet forth that admirable work of his, called, The Inſtitution of Chriſtian Religion; In commendation whereof, One writes boldly;
Praeter Apoſtolieas poſt Chriſti tempora chartasPaul. Meliſſ….
Huic peperere libro ſaecula nulla parem.
Verſ. 16. When the chief Baker ſaw] So when hypocrites hear good to be ſpoken, in the Word, to Gods children, they alſo liſten, and faſten upon the comforts, as pertaining to them: Matth. 13.they receive the word with joy: they laugh, as men uſe to do in ſome merry dream: they catch at the ſweet-meats as children, and conclude with Haman, that they are the men whom the King means to honour. But when they muſt practiſe duty, or bear the croſs, they depart ſad; and Chriſt may keep his heaven to himſelf, if it be to be had on no other conditions.
Verſ. 17. And the birds did eat them] He ſeeth not that he did any thing, but ſuffereth only. He heareth therefore an unpleaſing interpretation, ſaith Pareus.
Verſ. 18. And Joſeph anſwered, &c.] It is probable, he uſed ſome preface to this ſad deſtiny he reads him; Ʋtinamtale ſomnium non vidiſſes. Dan. 4.19.as Philo brings him in ſaying, I would thou hadſt not dreamt ſuch a dream: or as Daniel prefaced to Nebuchadnezzar; My Lord, the dream be to them that hate thee, and the interpretation to thine enemies. If Miniſters, Gods Interpreters, muſt be mannerly in the form, yet in the matter of their meſſage, they muſt be reſolute. Not only toothleſs, but bitter truths muſt be told, however they be taken. If I yet pleaſe men, &c. Gal. 1.10.
Verſ. 19. And ſhall hang thee on a tree, &c.] This was cold comfort to the Baker: ſo ſhall the laſt judgment be to the ungodly; when the Saints, as the Butler, ſhall lift up their heads with joy. But what a ſweet providence of God was this, that the Butler ſhould firſt relate his dream, and receive his interpretation, as good as he could wiſh? Had the Baker begun, the Butler would have been diſheartned, and hindered, perhaps, from declaring his dream. And then, where had Joſeph's hopes been of deliverance by the Butler? How could he have had that opportunity of ſetting forth his innocency, Piſcator.and requeſting the Butlers favour, and good word to Pharaoh, for his freedom? See how all things work together for good to them that love God.
The birds ſhall eat thy fleſh] Thoſe that were hanged, among the Jews, were taken down, Deut. 21.23. Not ſo among the Gentiles. Effoſſos oculos v…ret atr… gutture corvus. Catull. Lib. 1. de cruce. c. 6. Deut. 21.22.A ſore judgment of God threatned, in a ſpecial manner, againſt thoſe that deſpiſe parents, Prov. 30.17. and fulfilled in Abſolom. Abſlon Marte furens, penſilis arbore obit. Gre…ſer the Jeſuite, to ſhew his wit, calls that tree, a croſs; and makes it a manifeſt figure of the croſs of Chriſt. Sed ô mirum & delirum figurativae crucis fabrum! Our Lord indeed dyed upon the croſs, and that with a curſe. But that Abſolom ſhould, in that behalf, be a type of him, is a new Jeſuitical invention. Some ſay, that in honour of Chriſt crucified, Conſtantine the Great aboliſhed that kind of death, throughout the Empire.
Verſ. 20. Which was Pharaohs birth-day] An ancient and commendable cuſtome, to keep banquets on birth-dayes; in honour of God, our Soſpitator, for his mercy in our creation, education, preſervation, &c.
Verſ. 21. So he hanged the chief Baker] Gods menaces, as well as promiſes, will have their accompliſhment. Vengeance is in readineſs for the rebellious, 2 Cor. 10.6. Every whit as ready in Gods hand, as in the Miniſters mouth.
Verſ. 22. Yet did not the chief Butler] Too many ſuch Butlers, that forget poor Ioſeph. What cares Nabal though David dye at his door, ſo he may eat the fat, and drink the ſweet, &c? The Heathens picture of their graces, young and freſh, two looking towards you, and one from you, bids check to all ungratefull perſons.