spend so much as they do in better times And Thirdly That even in those Years of greatest Famine something might be sown at least near the Banks of Nile But the plainest Answer is That ten Parts being the Tribute due to Kings in many Countries and it is likely here as I observed upon XXVIII ult Pharaoh was advised to double this Charge in the Years of extraordinary Plenty When the fifth Part was not more than the tenth in other Years Or which is rather to be supposed from a good King and a good Counsellor to buy as much more as was his Tribute Which he might do at an easie rate when vast Plenty made Corn very cheap Ver. 35. Gather all the Food of those good Years that come The fifth Part of the growth of the next seven Years And lay up Corn. In places provided for that purpose Vnder the Hand of Pharaoh Not to be medled withal but kept by Pharaoh's order to be dispensed hereafter as need shall require And let them keep Food in the Cities Let this Food be reserved in the several Cities of the Kingdom Ver. 36. And that Food shall be for store Shall not be spent but laid up and preserved against the time of Famine That the Land c. The People of the Land do not perish Ver. 37. And the thing was good in the Eyes c. The King and all the Court were pleased with this Advice But some may wonder that Pharaoh and his Ministers should so readily believe a young Man and a stranger of a Nation whom they did not converse withal and lately accused of a great Crime But they may be satisfied by considering that Joseph had cleared himself in the Opinion of the Keeper of the Prison where he had been known already to have interpreted Dreams exactly according to the Events in two notorious Cases which the chief Butler had reported verse 12 13. And besides his Exposition of the Figures which Pharaoh saw in his Dream was so natural that it was apt to beget belief if he had not been an Expounder of Dreams before And above all it is to be considered that God who sent the Dreams and made them stick in Pharaoh's Thoughts disposed his Mind also to receive the Interpretation with a deep Sense of its Truth Ver. 38. Pharaoh said to his Servants The great Ministers of the Kingdom and Officers of the Court who stood about him In whom is the Spirit of God Without which he could not foresee and foretell such things Ver. 39. And Pharaoh said unto Joseph It seems all his Servants were of Pharaoh's Mind and consented to what he said Being amazed at the Wisdom which appeared in Joseph Forasmuch as God hath shewed thee all this God wrought in him the highest Opinion of Joseph as a Man Divinely inspired There is none so discreet and wise as thou art Thou thy self art the only Person whom thou advisest me to set over the Land verse 33. Ver. 40. Thou shalt be over my House Be the chief Minister in my Court For that is meant by his House And according to thy word As thou shalt give Orders Shall all my People be ruled The Margin translates it armed as if he put the whole Militia of the Kingdom into his Hands But this seems too narrow a Sence nor was there any thoughts of War at this time but of the Government of the Kingdom in time of Peace And therefore we also translate it kiss i. e. obey as the LXX and Vulgar well translate it and as it signifies in Psalm II. ult kiss the Son i. e. submit to him and obey him Only in the Throne will I be greater than thou Thou shalt have no Superior but only my self Ver. 41. See I have set thee over all the Land of Egypt He had advised Pharaoh only to set a Man to be the Chief Inspector of the Stores of Corn verse 33. for which Pharaoh thought none so fit as Joseph himself verse 39. but he now constitutes him Chief Governor under him in all Affairs of the whole Country Ver. 42. Took off his Ring c. This is well explained by Vossius Lib. I. de Orig. Progr Idolol cap. 9. in these words Tùm ut Symbolum dignitatis tùm ad literas diplomata publico nomine signandas Both in Token of the Dignity to which he was preferred and that he might seal Letters and Patents in the King's Name Vesture of fine Linen So the Hebrew word Schesch signifies rather than Silk as it is translated in the Margin though not the common Linen but that which the Ancients called Byssus Which Pollux saith was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sort of Linen very pure and soft and very dear because it did not grow every where Linum tenuissimum pretiosissimum as Braunius shows Lib. I. de Vestib Sacerdot Hebr. cap. 6. In Garments made of this great Men only not the Vulgar People were cloathed Kings themselves it appears by Solomon being arrayed in such Vestures Put a gold Chain about his Neck Another Token of the highest Dignity Ver. 43. Made him ride in the second Chariot which he had In the best of the King's Coaches as we now speak except one which Pharaoh reserved for himself And attended no doubt with a suitable Equipage of Foot-men and Horse-men perhaps for a Guard to his Person Cried before him Bow the knee They that went before his Chariot to make way for him required all to do him such Reverence as they did to the King himself when he appeared Which was by bowing their Knees or their Body The word they used to this purpose as they went along was Abrech Which we translate bow the knee deriving it from the Hebrew word Barach which hath that signification Though others will have it to signifie the Father of the King For Rach in the Syrian Language signifies a King if we may believe R. Solomon Others translate it a tender Father viz. Of the Country which he had preserved See Vossius L. I. de Idol c. 29. And Hottinger will have it as much as God save the King or a Blessing light on you See Smegma Orient p. 131. But unless we understood the old Egyptian Language I think we had as good rest in the Hebrew Derivation as in any other according to our own Translation And he made him ruler over all the Land of Egypt After this manner he constituted him Supreme Governor of the whole Country under himself According to his Resolution verse 41. Ver. 44. I am Pharaoh This is my Will and Pleasure who am King of Egypt Without thee shall no Man lift up his Hand or Foot c. A Proverbial Speech Let no Man presume to do the smallest thing in Publick Affairs without thy Order Ver. 45. And Pharaoh called Joseph's Name He gave him a new Name partly because he was a Foreigner and partly to honour him and yet to denote him to be his Subject though Ruler of every
Body else We find Nebuchadnezzar did the same in Babylon Dan. I. 7. And it is still the Custom in the Eastern Countries Where the Mogul never advances any Man but he gives him a new Name and that significant of something belonging to him As not long ago he called his Brother-in-law Asaph Chán the gathering or the rich Lord And his Physician Macrob Chan the Lord of my Health c. as Peter de la Valle relates in his Travels p. 465. where he observes the same of his Wives p. 470. Zaph-nath Paaneah Which St. Hierom interprets the Saviour of the World But the whole Stream of Interpreters carry it for another signification which is the Interpreter of Secrets or the Revealer of future things See Sixt. Amama and Athan. Kirker his Prodromus cap. V. and our Countryman J. Gregory chap. XVI of his Observations Who with Mr. Calvin thinks it is ridiculous to attempt to make this Sence out of the Hebrew Language And yet there are those who think they have done it with success Tzaphan being to hide or cover whence Tzaphnath that which is hidden or secret And Panah signifying to look into or contemplate So that Campeg Vitrigna thinks Josephus and Philo not to have ill interpreted this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ Sacr. Lib. I. cap. 5. an Interpreter of Dreams and a finder out of things hidden But as Jacchiades observes upon Dan. I. 7. that the Egyptian and Persian Kings gave Names for Honour and Glory in token of their Supreme Greatness and Authority so it was most for their Glory to give them out of their own Language And therefore if this be the meaning of Zaph-nath Paaneah the Egyptian Tongue and the Hebrew had a great affinity one to the other And he gave him to Wife Either the King then disposed of the great Noble-Mens Daughters when their Parents were dead as our Kings lately did of their Wards or Asenath was of Pharaoh's Kindred and so he provided her a Husband and gave her a Portion Or the meaning simply is he made this match for him The Daughter of Potipherah This is a different Name from his who was Captain of the Guard and was of a different Quality And therefore there is no reason from some likeness in their Names to think that Joseph married the Daughter of him who had been his Master For he would have abhorr'd to match with one that was born of so lewd a Woman as his Mistress as Vossius well observes in the place fore-named Priest of On. Or Prince of On as the Margin hath it for the word Cohen signifies both Priest and Prince See 2 Sam. VIII ult Priests being anciently the Prime Men of the Kingdom for Kings themselves were Priests On was a famous City in Egypt called afterwards Heliopolis Which gave Name to one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Provinces of Egypt whereof this Poti-pherah was Governor or Lieutenant Concerning which Province and Asenath and Poti-pherah see Mr. Selden L. III. de Synedriis p. 406. And Joseph went out over all the Land of Egypt To see what places were fittest for Stores Ver. 46. Joseph was thirty Years old So he had been out of his own Country thirteen Years for he was but seventeen Years old XXXVII 2. when he was sold into Egypt In which time we may well think he had learnt the Language of that Country and gained much Experience but never sent to his Father In which there is visibly a special Providence of God for his Father might have used means for his Deliverance and then he had never come to this Greatness When he stood before Pharaoh When Pharaoh made him his Prime Minister For the great Counsellors and Ministers alone were admitted into the King's Presence in the Eastern Countries and it 's like the same State was kept here and are said to stand before the King Dan. I. 19. and to see the King's Face Esther I. 14. And went throughout all the Land of Egypt He seems to have only taken a general view of the Country before verse 45. but now a more particular to give Orders for the building of Store-Houses against the plenteous Years came Ver. 47. Brought forth by handfuls Such large Ears that a few of them would make a Sheaf Which our Translation seems here to mean by handfuls For Sheaves are bound up with Mens Hands And so it may be interpreted it brought forth Sheaves or Heaps Or more literally handfuls upon one Stalk i. e. vast abundance Some conceive the Corn was laid up in Sheaves heaped up very high and not thrash'd out For so it would keep the longer Ver. 48. And he gathered up all the Food The fifth Part as he had proposed verse 34. i. e. he bought it which he might do at a small Price when there was unusual plenty And laid up the Food in the Cities It is very probable he laid it up as it was gathered unthrash'd That there might be Food for the Cattle also So the Vulgar In manipulos reductae segetes congregatae sunt in horrea And what was laid up in the first Year of Plenty it is reasonable to think was dispensed in the first Year of Famine c. Round every City This was very wisely ordered for it was less charge to Pharaoh for the present and more easie to the Country when they wanted Provision Ver. 49. Gathered Corn as the Sand of the Sea The following words explain this Hyperbolical Expression And the reason of his heaping up so much was that there might be sufficient to supply the Necessities of other Countries as well as of Egypt Ver. 51. God hath made me forget all my toil The great Affliction and hard Labour he endured in Prison And all my Father's House The unkindness of his Brethren who were the cause of all his Trouble By imposing this Name on his First-born he admonished himself in the midst of his Prosperity of his former Adversity Which he now thought of with Pleasure Ver. 52. In the Land of my affliction In the Country where I have suffered much Affliction Ver. 53. And the seven Years of plenteousness were ended It was beside the intention of Moses to relate any of the Affairs of that Country but what belonged to this Matter And therefore he passes over all other Transactions of these seven Years as he doth all the things that hapned in Jacob's Family ever since Joseph came from it Ver. 54. The Dearth was in all Lands In all the Countries thereabouts Canaan Syria c. It seems there was a general want of Rain But in all the Land of Egypt there was Bread They did not feel the Famine presently because they had much to spare from the former Years of plenty Ver. 55. And when all the Land of Egypt was famished When they had eaten up all their own Stores Which we may suppose failed in two Years time The People cried to Pharaoh c.
whence he thinks came the name of PECVNIA for Money and PECVLIVM for Riches à pecoribus from Cattle because the Ancients had no other Possessions Et adhuc apud quasdam gentes unum hoc reperitur divitiarum genus And to this Day saith he there is no other Riches to be found among some Nations Which is still true of the Abyssines especially of the Beklenses as Ludolphus assures us L. I. Hist Aethiop cap 10. § 8. and Comment in Histor L. IV. cap. 4. n. 13. Ver. 4. To sojourn in the Land are we come We do not desire to settle but only to sojourn here during the Famine For the Famine is sore in the Land of Canaan It was an high Country in comparison with Egypt and the Grass sooner burnt up there than in Goshen Which being a very low Country they found some Pasture in it for their Flocks and therefore beseech him to suffer them to dwell there For as St. Austin observes from those that knew the Country there was more Grass in the Marishes and Fenny parts of Egypt when the Nile did not overflow enough to make plenty of Corn. Quest CLX in Gen. Ver. 6. The Land of Egypt is before thee It is all in thy Power dispose of them as thou pleasest Any Man of activity Vigorous and industrious and that understands his business Make them Rulers over my Cattle Such as Doeg was to Saul 1 Sam. XXI 7. And those great Officers mentioned 1 Chron. XXVII 29 30 31. were to King David For the Eastern Kings raised part of their Revenue from Cattle and so did the Egyptian it appears by this place who had some prime Officers to oversee the lower sort of Shepherds This shows that all Shepherds were not an abomination to the Egyptians but only those of other neighbouring Nations the Arabians Phoenicians and Aethiopians who were either an ill sort of People or forbidden by the Laws of Egypt which abounded with Cattle to Traffick with them there Ver. 7. Jacob blessed Pharaoh Gave him Thanks for his Favour and prayed for his Health and Safety For that 's the Blessing of an Inferior to a Superior Thus Naaman prays Elisha Take a Blessing of thy Servant i. e. an acknowledgment of my Obligations to thee Ver. 9. Pilgrimage So good Men are wont to call their Life though they never stir from their native Soil Looking upon it as a Passage not a Settlement But Jacob had reason to call his Life so more literally Having been tossed from place to place ever since he went from his Father's House into Mesopotamia and returned from thence into Canaan Where he dwelt a while at Succoth and then at Shechem and after that removed to Bethel and so to Hebron unto his Father Isaac from whence he was now come into Egypt Few and evil have been the Days c. They had been few in comparison with his Fore-fathers and evil because full of Labour and Care Grief and Sorrow upon many occasions Ver. 10. Jacob blessed Pharaoh At meeting and at parting such Salutations were usual See Verse 7. Ver. 11. In the Land of Rameses In that part of Goshen which in the days of Moses was called Rameses from the Name of the City which the Hebrews built there for Pharaoh Unless perhaps the City was called so from the Country of Rameses wherein it stood Ver. 12. And Joseph nourished his Father c. Though there was some Pasture in this Country for their Cattle yet not Food enough for themselves which Joseph therefore took care to supply them withal According to their Families According as their Children were more or fewer so he proportioned their allowance Ver. 13. There was no Bread in all the Land This was the third Year of the Famine XLV 6. in which all the Corn which Men had stored up in their several Families was wholly spent Ver. 14. And Joseph gathered up all the Money c. As long as the Egyptians had any Money left they bought Corn of Joseph Which supported them all the third and it is probable the fourth and fifth Year of the Famine And Joseph brought the Money into Pharaoh's House Into the Treasury which he filled and not his own Coffers as Philo observes Ver. 15. And when Money failed This we may probably conceive was in the sixth Year of the Famine When they were forced to sell their Cattle for Food Ver. 18. They came the second Year i. e. The next Year after the sale of their Cattle which was the last of the Famine as appears from the next Verse Ver. 19. Wherefore should we die we and our Land The Land is said to die as Bochart observes in the beginning of his Hierozoicon cùm inculta jacet desolata when it lies untill'd and desolate As he shows by examples out of some Poets We and our Land will be Servants unto Pharaoh We that were Free will become the King's Bond-men And our Land which was our own we will hold of him And give us Seed c. This shows it was now the last Year of the Famine They desiring Corn not merely for Food but also to Sow in hopes to have a Crop the next Year For Joseph had told them there should be but seven Years of Famine And it is likely Nilus had now begun to overflow the Country as formerly which confirmed his word Ver. 20. And Joseph bought all the Land of Egypt for Pharaoh So the whole Country became the King 's Demesne in which no Man had any Propriety but himself Ver. 21. As for the People he removed them to Cities Remote from those wherein they had formerly dwelt Under the word Cities is comprehended all the Villages about them From one end of the borders of Egypt c. Transplanted them into far distant Parts of the Country from whence he brought others in like manner into their places That they might in time forget the Dominion they formerly had in the Lands they had sold and that there might be no Combination afterward to regain them The old Owners being separated far one from another Ver. 22. Only the Land of the Priests bought he not This is commonly noted as a great piece of Religion in Joseph that he took not away the Land of those who were God's Ministers Though engaged it 's thought in Superstitious if not Idolatrous Services for that the word Cohanim here signifies Priests not Princes as sometimes it doth the ancient Versions generally agree But it is plain they were in no necessity to sell their Lands having their Diet continually from the King Which is given as the reason in the following part of this Verse why he did not buy them This therefore is rather to be observed that the Priests had anciently some Publick Lands allotted to them for the support of their Dignity For both Herodotus and Diodorus tell us they had a Publick Maintenance as Vossius observes Lib. I. de Idolol cap. 29. The Priesthood being confined to certain
this a third time that they might see he did not think so much on their Unkindness as on God's great Goodness And therefore be confident he would not remember what they had done to him but what God had done for them all Hath made a Father unto Pharaoh Given me the Authority of a Father with him So that he Honours me and doth nothing without my Advice and Counsel And there was very good Reason for it his Wisdom being so great and experienced Vt non ab homine sed a Deo responsa dari viderentur as Trogus an ancient Historian among the Heathen observes that his Answers seemed not to be given by a Man but by God Which made him Regi percharum very dear to the King as the same Author relates Who tells also the Story of his being sold by his Brethren who envied his excellent Wit See Justin Lib. XXXVI cap. 2. Lord of all his House The principal Person in his Court. And Ruler throughout all the Land of Egypt Chief Governor of the whole Country In which were several Provinces which had distinct Governors who were all under the Government of Joseph Ver. 10. Thou shalt dwell in the Land of Goshen This was that part of the lower Egypt which lay next to Arabia and Palestine abounding with fair Pastures Being watred by many Streams from the Nile Certain it is it lay next to Canaan for Jacob went directly thither when he came into Egypt and staid there till Joseph came to him XLVI 28. And thou shalt be near unto me Therefore the Royal City where Joseph resided that he might be always near to Pharaoh was at this time in the lower Egypt at Zoan Psalm LXXVIII 43. which other Authors call Tanis Which was situated not far from that Mouth of Nile which Plutarch calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that part of Egypt is called the higher where Nile runs only in one Stream That the lower where it divides into many and from its triangular Form is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Eastern Part of which or very near it toward the Red Sea was this Country called the Land of Goshen This argues the great Authority of Joseph that he makes such Promises as these before he had askt the Consent of Pharaoh Ver. 12. And behold your Eyes see c. You cannot but be convinced by the Lineaments you see in my Face and by the Language which I speak and by all the things which I have related concerning the state of our Family that indeed it is your Brother Joseph who speaks to you Or more simply you have it not by Hear-say which might deceive you but are Eye-witnesses that I am alive and say these things to you Ver. 13. Tell my Father of all my glory Of the great Honour which is done me in Egypt Ver. 15. His Brethren talked with him After their fright was over and he had so affectionately embraced them they conversed freely and familiarly with him Acknowledging it 's likely their Crime and acquainting him with what had passed in their Family since they committed it Ver. 16. And the fame thereof c. All the Court rang as we speak with the News of Joseph's Brethren being come and that they were to fetch their Father and settle in Egypt For Joseph it appears by the next Verse went and acquainted Pharaoh with his Desire And it pleased Pharaoh well and his Servants No wonder that Pharaoh who had raised Joseph so high was pleased to be kind to his Father and Family And the Court follows the Pleasure of the King Ver. 17. Pharaoh said unto Joseph c. This no doubt was the Answer Pharaoh made to Joseph's Petition Wherein he grants him not only what he askt but all conducing to it Ver. 18. I will give you the good of the Land c. The richest Part of the Country which produces the noblest Fruits Ver. 19. Now thou art commanded Now that thou hast my Warrant for it go about it presently Ver. 20. Regard not your stuff If there be not Waggons enough to bring all your Stuff do not matter it you shall have better here But the Vulgar seems to take it in a quite contrary Sence as if he had said Leave nothing behind you but bring all you have with you if you think good Though whatsoever the Land of Egypt affords is all yours All the good of the Land of Egypt c. You shall not want when you come hither if it be to be had in Egypt Ver. 21. Gave them Waggons And Horses no doubt to draw them with which Egypt abounded Ver. 22. To each Man changes of Raiment Two Vests or Robes as St. Hierom translates it Otherwise there would not have been a change These were part of the ancient Riches as much as Money Ver. 23. After this manner The Hebrew word Cezoth signifies according to that which he had given to Benjamin i. e. Money and several changes of Raiment Besides what follows ten Asses laden with the good things of Egypt c. Bread and Meat i. e. All manner of Provision Ver. 24. See that ye fall not out c. About what you have formerly done to me or any thing else that I have said to you But when you reflect upon your selling me adore the Providence of God which by that means brought about your Happiness and mine Ver. 26. His Heart fainted At the mention of Joseph's Name he fell into a swoon Being fully persuaded he was dead and giving no Credit to what they said of his being alive Ver. 27. And they told him all the words of Joseph When he was come to himself they related all that had passed between them and Joseph How great a Man he was and how desirous to see him c. verse 13. And when he saw the Waggons Had not only heard their Relation but saw also those Carriages which no doubt were splendid and suitable to Joseph's Quality that were come to bring him into Egypt he lookt upon them as a sufficient confirmation of the good News The Spirit of Jacob revived Which Bochart translates Pristino vigori restutus est he was restored to his former Vigor Not only recovered perfectly from his fainting Fit but raised to a greater Liveliness than he had felt since the loss of Joseph Ver. 28. It is enough c. I wish for no more but to live to see him and then I shall be content to die CHAP. XLVI Ver. 1. CAme to Beersheba Which was in his way from Hebron where he now lived XXXV 27. into Egypt Lying in the most Southerly Parts of Canaan near that Wilderness through which the Israelites went when they came from Egypt And offered sacrifice Recommended himself and his Family unto God's Protection in his Journey to Egypt and unto his Preservation when he came there And he the rather called upon God in this Place because both his Father and Grand-Father had found Favour with
as he doth XV. 21. or in general all the Nations which the Israelites afterward destroyed It seems to me the first of these is meant and that by Land he means only that part of the Country where Sichem lay which was then possessed by this particular People For in the next place that Abram went to it is said The Canaanite and the Perizzite dwelled then in the Land XIV 7. i. e. in that part of the Country Where we do not read what Entertainment Abram met withal but I take it as an Argument of Abram's great Faith that he would adventure among such a rough and fierce People Who had no kindness for the Posterity of Shem upon an old Score and if the ancient Tradition in Epiphanius be true upon a fresh Account For he saith Haeres LXVI n. 84. that this Country called Canaan did really belong to the Children of Shem by Virtue of the Division made among the Sons of Noah But the Children of Canaan had dispossessed them So that these words the Canaanite was then in the Land signifies they had already invaded this Country before Abram came thither To whom God promising to give it he only restored the Posterity of Shem from whom Abram descended unto that which the Children of Ham had wrongfully seized By all which it is easie to see how frivolous their Reasonings are who from this place conclude Moses did not write this Book Because these words seem to signifie the Writer of them lived after the Canaanites were thrown out of this Land Which was after Moses his death If these Men had not a greater inclination to Cavil than to find out the Truth they would rather have said the meaning is The Canaanite was possessed of this part of the Country in Abraham's time though thrown out of it by Jacob's Sons Gen. XXXIV before the Times of Moses Which is another way of explaining these words Against which I see no Objection but this That their Prince is called an Hivite XXXIV 2. To which there is an Answer verse 30. which shows the People were partly Canaanites Ver. 7. And the LORD appeared unto Abram As he had done before Verse 1. but now it is likely in a more glorious manner to establish him in Faith and Obedience And said unto him c. There was a Voice came from the Schechinah or Divine Glory which now appeared to him and told him this was the Country he intended to bestow upon his Posterity It is very remarkable that he no sooner entred Canaan but God renewed his Promise to him made before he came out of his own Country And it is further observable as we shall see in the following Story that Abram's Obedience was constantly rewarded in kind according to the quality of the Service he performed Though in quantity the Reward far exceeded the Service Thus having left his own Country and Father's House which was the first trial of his Obedience God promises to give him the whole Land of Canaan and to make his Posterity a mighty Nation See XVII 6. XXII 16. And there he built an Altar c. This was so Glorious an Appearance that it moved him to offer up a solemn Sacrifice to God for which he built an Altar here in Sichem And it being the first that he built in this Country it made this become the first place that was established for Publick Worship after the Israelites conquered the Land of Canaan For here was the Sanctuary of God in Joshua's time near this very Grove where Abram first pitched his Tent and built an Altar Josh XXIV 1 25 26. It continued famous also in after-times as appears from Judg. IX 6. Ver. 8. And he removed from thence unto a Mountain c. Though the LORD here appeared to him yet he did not think fit to trust himself among the Canaanites who were the chief of the wicked Nations that possessed this Land or he thought fit to see the rest of the Country which God promised to give him And therefore came hither which was about twenty Miles further Southward And there he built an Altar Upon the Mountain where they anciently chose to sacrifice rather than in other places And it is likely God again appeared to him here to incourage and strengthen him against all his Fears Which made him build a new Altar and offer Sacrifices of Thanksgiving to God to implore his continued Favour And it is observable That the Promise which God made in the former place verse 7. he renewed again in this and more at large after he came out of Egypt XIII 3 4 14 15 16. On the East of Bethel So it was called in after-times Ver. 9. And Abram journeyed c. He did not think fit to fix yet in the fore-named place But made a further progress into the Southern parts of the Country Yet after he had been in Egypt the Story of which follows he returned to this place Ver. 10. A Famine in the Land Of Canaan He went down Egypt lay low in comparison with Canaan To sojourn Not to dwell there For he doubted not of God's Promise to him of possessing the Land which he had left Ver. 11. Thou art a fair Woman c. She was now threescore Years old But having comely Features and being of a fair Complexion in comparison with the Egyptians who were sallow she seemed to be younger than she was Ver. 12. They will kill me Knowing them to be a libidinous People he was afraid they might be tempted to make him away that they might have his Wife Ver. 13. Say thou art my Sister He himself upon another occasion explains in what sence she was so XX. 12. Therefore he teaches her not to tell a Lye but to conceal the Truth Ver. 15. Pharaoh The Egyptian Kingdom began about three hundred Years before this in the days of Ragau XI 18. if the Arabian Writers say true and now was grown to be very Powerful by the means of some King of this Name which it appears by this place was very ancient and continued to be the Name of all the Kings of Egypt till the Captivity of Babylon and we know not how much longer Just as Ptolomy was their Name after the times of Alexander And Caesar and Augustus were the Names of all the Emperors of Rome and Candace of all the Queens of Aethiopia and the like may be observed in several other Countries Ludolphus takes Pharaoh to be a compound word signifying as much as Father of the Country For that 's the meaning of Phar-ot in the Aethiopick Language as Pharmut is Mother of the Country The Princes also c. The Courtiers who studied to gratifie their Prince's Pleasure Was taken into Pharaoh's House Into the House of the Women it is probable for the Egyptian Kings were now as I said very great like those of Persia in after-times intending to make her one of his Concubines Ver. 16. And he had Sheep and Oxen c. By the
Head but all over his Body Like an hairy Garment As rough as Hair-Cloth Just as the Poets describe Satyrs He was hirsutus not only hairy all over but those Hairs as stiff as Bristles arguing great strength of Body And a rough fierce Temper They called his Name Esau Which signifying made in Hebrew this is commonly taken for the reason of his Name that he was as full of Hairs when he was born as others are at Man's estate But I think it may as well denote his active Genius which they thought this presaged Ver. 26. Jacob. He certainly had his Name from his taking his Brother by the Heel at his birth As if he would supplant him as he afterwards did Was threescore Years old God exercised Isaac's Faith and Patience just as he had done Abraham's for the space of twenty Years before he gave him a Child For he was forty Years old when he married verse 20. and now sixty Ver. 27. A cunning Hunter Had great skill in Hunting in which his active genius delighted A Man of the Field That took pleasure to be abroad pursuing wild Beasts in Woods and Mountains Where afterwards he had his habitation A plain Man dwelling in Tents He loved not violent Exercise but kept at home or lookt after the Flocks of Sheep and the breed of Cattle Ver. 28. And Isaac loved Esau c. Not only because he was his First-born and because his love of Hunting argued him to be a Man of great Activity and Valour who was likely to prove a great Person But because he also took care frequently to entertain his Father with Venison which was of divers sorts and afforded him such variety at his Table as gave his Father frequent occasion to commend him But Rebekah loved Jacob. Being a Man of a more meek and quiet Temper suitable to her own Disposition and more at home also with her than Esau was and designed by God to inherit the Promise verse 23. It is likely Esau made great court as we speak to his Father and Jacob to his Mother Whereby they won their Affection Ver. 29. He was faint With too violent and long pursuit of his Sports Ver. 30 Feed me I pray thee with that same red c. It was made of Lentiles as we learn from the last Verse of this Chapter And St. Austin upon Psalm XLVI saith they were Egyptian Lentiles which were in great esteem and much commended by Athenaeus and A. Gellius And gave the Pottage it is probable a red tincture Some think Esau did not know what it was and therefore calls it only by its colour asking for that red that same red as it is in the Hebrew Therefore was his Name called Edom. This repeated eager desire of he knew not what for which he sold his Birth-right gave him the Name of Edom Which signifies red Whence the City which he built and the whole Country his Posterity inhabited was called by the same Name and by the Greeks Idumaea bordering toward the South upon Judaea Arabia and Egypt Ver. 31. Sell me this day thy Birth-right The eldest Son had several Privileges belonging to him above the rest The chief of which was to have a double Portion of his Father's Estate As for the right of Priesthood there are many reasons to prove it did not belong thereunto But whatsoever they were Jacob cunningly made an Advantage of Esau's Necessity to purchase them all for a small matter In which some think he did not amiss About which I shall not dispute Ver. 32. What profit shall this Birth-right do to me He speaks very slightly if not contemptuously of it Preferring the present satisfaction of his Appetite before his future Dignity and Greatness For some are of Opinion he pretended to be fainter than really he was out of a vehement longing for the Pottage which perhaps was a rarety Ver. 33. Swear to me this day That I shall peaceably enjoy the Prerogative of the Birth-right Esau seems to have been very violent in all things and to have pursued this as eagerly as he did his Sports Jacob on the contrary very sedate and crafty to make the best use of the Opportunities he met with to promote his Ends. Ver. 34. Rose up and went his way Well satisfied and without any trouble for what he had done Which the Apostle censures as a piece of Prophaneness Parents being wont to give a special Blessing to their First-born Despised his Birth-right He thought perhaps he could recover that by Force which he had lost by his Brother's Craft CHAP. XXVI Ver. 1. AND there was a famine in the Land c. Such a scarcity of Provisions as were in Abraham's days XII 10. when he was newly come into Canaan hapned again in the days of Isaac And Isaac went It is not said from whence he went But it is probable after the death of Abraham he went and dwelt where his Father had often done at Mamre near Hebron For he was not now at Beersheba or the Well Lahai-roi which was the last place of his habitation that we read of XXV 11. for that was in this very Country of Gerar to which he now went Vnto Abimelech The Son it is most likely of him to whom Abraham went For he is not to be thought the same it being an hundred Years since that time And all the Kings of that Country were for many Ages called by the Name of Abimelech as appears from the Story of David Who fled to one of that Name called Achish in 1 Sam. XXI 10. but Abimelech in the Title of the XXXIV Psalm See Gen. XX. 2. Ver. 2. And or for the LORD appeared to him He intended to have gone into Egypt as Abraham his Father had done in the like Case XII 10. But God forbad him appearing to him either in a Vision or a Dream or as the Glory of the LORD appeared afterward to Moses and the Congregation of Israel upon several occasions and directed him to stay in this Country which was in the way to Egypt Where he promises to provide for him Though Egypt was a most plentiful Country yet the King of it at this time was not so good a Man perhaps as him that reigned in the Days of Abraham Ver. 3. Sojourn in this Land c. He not only promises to take care of him at present during the Famine But renews the Promises made to Abraham his Father at sundry times and in divers places XII 3. XV. 5. XVII 2 8. and at last confirmed by an Oath XXII 16 17. I will be with thee and bless thee These and such like words Maimonides shows express a special Providence over those to whom they are spoken and over all belonging to them More Nevoch Par. III. cap. 18. Vnto thy Seed will I give all these Countries Which he repeats again in the next Verse having mentioned the vast multiplication of his Seed Ver. 4. In thy Seed shall all the Nations of the Earth be
upon its proper Day As he shows Lib. III. de Jure N. G. cap. 19. But the more they laboured to find out this Mystery the more they were puzzled and perplexed in their Thoughts Nor could their Prayers if they went that way to work help them to disclose the Secret Ver. 9. I do remember my faults this day Call to mind the Offences I committed against Pharaoh Or as some will have it my Ingratitude to one who was in Prison with me Ver. 11. Each Man according to the interpretation of his Dream Just according to the Event was each of our Dreams Ver. 13. As he interpreted to us so it was He repeats the thing often to show how exactly Joseph hit the Truth in his Interpretation Me he restored to my Office c. He told me that on such a Day I should be restored to my Office and he told the other he should be hanged Ver. 14. Brought him hastily With all speed that Pharaoh might not continue in suspence Out of the Dungeon It is reasonable to think That though he was thrown into the Dungeon at the first XL. 15. he did not continue there when he lookt after all the Prisoners and did the whole business of a Keeper XXXIX 22 23. Therefore this Part as is usual is put for the Whole Signifying no more than that they brought him out of Prison where he had been in the Dungeon And he shaved himself c. It was the Custom in most Countries when Men were in a mournful Condition to neglect their Hair both of the Head and the Beard And not to shift their Clothes as in Prosperity but to continue in a rueful Dress whereby they expressed the Sence they had of their Calamity Ver. 16. It is not in me A modest answer I do not pretend to more Wisdom than those thou hast already consulted God shall give Pharaoh an answer of peace But God I doubt not will direct me to give the King a satisfactory answer Nay an answer that shall be serviceable to him and to his Kingdom Ver. 17. And Pharaoh said unto Joseph c. We may well suppose that Joseph desired to know the Dream Which Pharaoh repeats in this and the following Verses something more fully than it is set down before Ver. 21. When they had eaten them up it could not be known that they had eaten them c. An Emblem of a very grievous Famine Which is represented not only by the lean Kine devouring the Fat as much as to say the barren Years consuming all the growth of the Fertil but by their remaining Lean as if they had eaten nothing Which represents what often happens in Famine that Men eat greedily but are not satisfied Because God breaks the Staff of Bread Levit. XXVI 26. i. e. takes away its nourishing Virtue as Bochart expounds it Hierozoic P. I. Lib. II. cap. 41. But this seems to be a straining of that Phrase break the Staff of Bread Which signifies no more than want of Bread to support Man's Life And all that can be gathered from this part of the Dream is That there should be such exceeding great scarcity that Men should have but just enough to keep them alive Ver. 25. The Dream of Pharaoh is one One and the same thing is represented by two several Figures God hath shewn Pharaoh what he is about to do God hath in these Dreams revealed to Pharaoh what he intends shortly to bring to pass Ver. 26. The seven good kine c. He represents in this and in the following Verse how one thing is signified by two Dreams Seven good Kine and seven good Ears representing seven Years of plenty and seven lean Kine and seven empty Ears as many Years of scarcity Ver. 28. This is the thing which I have spoken c. I have told the King in short what the Divine Providence is about to effect Ver. 29. Behold there come seven Years c. I will repeat it more at large Take notice then that in the next seven Years to this there shall be very great crops of Corn every where throughout the whole Country Ver. 30. And there shall arise after them c. And immediately after they are ended shall follow seven Years as barren as the former were fruitful the Earth bringing forth little or no Corn. Which will make so great a Famine that there shall be no memory of the foregoing plenty for there shall be no Corn left but all eaten up throughout all the Land of Egypt Ver. 31. And the plenty shall not be known c. I say there shall be no mark remaining of the foregoing Plenty by reason of the extream Scarcity in the following Years which will be very heavy Ver. 32. And for that the Dream was doubled c. The repetition of the Dream signifies the certainty of what I say God having so determined who will shortly justifie the Truth of my Predictions Both here and in the foregoing Discourse verse 25 28. he directs Pharaoh to look up unto God as the Author of all these Events and that not in an ordinary but extraordinary manner For such Fertility and such Famine did not proceed from mere Natural Causes but from an Over-ruling Providence It is observed by Pliny L. V. Nat. Hist cap. 9. that when Nile rose only twelve Cubits a Famine followed When thirteen great Scarcity When fourteen they had a good Year When fifteen a very good And if it rose sixteen it made delicias luxuriant Plenty And the greatest increase they ever knew was to eighteen Cubits Now that this River should overflow so largely for seven Years together as to make vast Plenty and then for the next seven Years not to overflow its Banks at all or very little and so make a sore and long Famine could be ascribed to nothing but an extraordinary Hand of God it being quite out of the course of Nature And indeed the Dream seems to signifie something beyond that for it is unnatural for Oxen to devour one another Ver. 33. Look out a Man discreet and wise One fit to manage so great an Affair He that could foretell such Events was fit to advise what was to be done upon the foresight of them But it 's probable he did not presume to give such Directions till he was askt his Opinion Ver. 34. Let Pharaoh do this When this is done Let him appoint Officers Let that Chief Ruler appoint Officers under him in the several Provinces of the Kingdom Such as the Romans called Praefectos Annonae Take up a fifth part Some have askt why not the half since there were to be as many Years of Famine as of Plenty To which such answers as these have been given by Interpreters That the greater and richer sort were wont in time of Plenty to fill their Store-Houses as a Provision against a scarcer Year which sometimes hapned And Secondly That in time of Famine Men are wont to live more frugally and not
Made earnest Petitions to the King for relief of their Necessities Ver. 56. And the Famine was over all the Face of the Earth Grew still greater in all the neighbouring Countries And the Famine waxed sore in the Land of Egypt For the Egyptians themselves having spent all their own Stores were sorely pinch'd Ver. 57. And all Countries came to buy Corn c. i. e. The neighbouring Countries as was said before verse 54 For if the most distant had come the Store-Houses had been soon emptied Because the Famine was sore in all Lands It increased more and more in those Countries before-named Which were grievously afflicted by it CHAP. XLII Ver. 1. AND when Jacob saw that there was Corn in Egypt c. He saw perhaps some pass by laden with Corn which they had bought there Or one Sense as is frequent in Scripture is put for another Seeing for Hearing as it is expressed verse 2. Why do ye look one upon another As idle People use to do while none of them will stir to seek Relief Or rather as Men that know not what course to take expecting who would begin to advise for their Preservation Ver. 2. That we may live and not die He excites them to make no further delay by the great Necessity wherein they were no less than danger of perishing Ver. 4. Lest mischief befal him He being as yet but young and not used to travel Jacob was afraid the Journey might be hazardous to him Besides he could not but desire to have some of their Company though this was not his principal Reason Ver. 5. Came to buy Corn among those that came People came from all Parts thereabout upon the same Business And Jacob's Sons among others whom perhaps they met withal upon the Road. Ver. 6. And Joseph was the Governor c. The Hebrew word Schallit signifies sometimes one that hath absolute Power And seems to be used here to set forth the high Authority which Joseph exercised under Pharaoh He it was that sold to all the People of the Land Appointed at what Rates Corn should be sold in every Part of the Country For it is not to be supposed that he in Person could treat with every man that came to buy But he by his Deputies who observed his Orders And Joseph's Brethren came It should seem by this that all Foreigners were ordered to come to him in the Royal City where he resided Or at least their Names were brought to him that he might speak with such as he thought fit And thereby get the better Intelligence of the State of their several Countries and be sure to see his Brethren who he knew would be constrained to come thither They bowed themselves before him c. Unwittingly fulfilled his Dream This seems to have been done after the manner of their own and other Eastern Countries not of Egypt where they only bowed the Knee XLI 40. Ver. 7. Spake roughly to them Gave them hard words as we speak Or spake in a harsh Tone to them and with a stern Countenance Ver. 8. And they knew not him They had not seen him in twenty Years In which time a Youth alters far more than grown Men do so that though he knew them they might not know him Who appeared also in such Pomp and State that it made them not think of him And he spake also to them by an Interpreter verse 23 Which represented him as a Stranger to them Ver. 9. Ye are Spies He did not think they were such Persons but said this to provoke them to give an account of themselves and of his Father Nor is there any reason to look upon this as a Lye For they are not words of Affirmation but of Probation or Trial Such as Judges use when they examine suspected Persons or inquire into a Crime of which Men are accused And therefore have the force of an Interrogation Are ye not Spies Or I must take you for Spies till you prove the contrary To see the nakedness of the Land are ye come The weak Places of the Country which are least defensible Or as others will have it the Secrets of the Land For it is the same word that is used to express the privy Parts Ver. 11. We are all one Man's Sons There needed no more than this to take off his suspicion For no Man would have sent his Sons but rather his Servants if they had come upon an ill Design Or at least not all his Sons or not all of them together in a Company But dispersed them rather about the Country Nor was it probable that one Man could have a Design upon Egypt but all the great Men of Canaan must have joyned in it And then they would have sent Men of different Families not all of one alone We are true Men. This was a good Argument that they said true when they told him verse 10. they had no other business in Egypt but to buy Corn. Ver. 12. And he said unto them Nay c. Unless you have better Arguments than this I must take you for Spies He slights their Argument as great Men sometimes do when they know not presently how to answer it He had a mind also to have them give a further account of their Family that he might be informed what was become of his Brother Benjamin Ver. 13. Thy Servants are twelve Brethren c. They inforce their former Argument by relating their Condition more fully and distinctly But still it amounts to no more than this That it was not likely a Parent would venture all his Children in such a Design as they were suspected to come about The youngest is this Day with our Father This was the thing he desired to know And one is not Is dead So they thought because they had heard nothing of him in twenty Years space Ver. 14. This is that I spake unto you c. This confirms what I said and gives me just ground for suspicion that you are Spies Because you pretend to have another Brother which is not likely for why should not your Father send all as well as so many This was but a Cavil but served to compass his End Which was to see his Brother Ver. 15. Hereby shall ye be proved By this very thing shall you be tried whether you be honest Men or no. By the life of Pharaoh c. As sure as Pharaoh lives or ita salvus sit so let Pharaoh be safe and in Health as I will keep you here till I see your younger Brother Others expound it If Pharaoh have any Authority here i. e. be King of this Country you shall not stir from hence c. But most Authors take this for an Oath The Original of which is well explained by Mr. Selden in his Titles of Honour p. 45. where he observes that the Name of Gods being given to Kings very early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle speaks L. VI. Ethic. cap. 1. from the excellence
Families as it was in Israel to that of Aaron and held in such Veneration that they were all not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from paying Tributes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next to the King in Honour and in Power but received a third of the Royal Revenues Out of which they maintained the Publick Sacrifices and their Servants and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provided for their own Necessities Thus Diodorus Siculus L. I. as I find him alledged by Jac. Capellus in his Hist Sacra Exot. ad A. M. 2294. Constantine the Great in part imitated this Constitution in that Law of his which made even all the Professors of Learning free from all Publick Charges of any sort besides the Salary he allowed them that they might the more chearfully follow their several Studies Ver. 23. Behold I have bought you this day and your Land c. The Bargain could not be denied but he would not be so rigid as to tye them strictly to it For in the next Verse he requires only a fifth part of the increase of their Ground for the King and tells them the rest should be their own An act of great Humanity and Equity Wherein he show'd himself both a good Man and a wise States-Man in taking away all matter of complaint from the People For a tenth part of the increase was due in all likelihood to the King before XXVIII 22. which he now only doubles When he might have taken all or given them but one or two parts and kept all the rest for the King Ver. 25. Thou hast saved our lives c. We owe our very Lives to thee and therefore let us but have thy Favour and we shall willingly be Pharaoh's Servants This is an high Expression of their Thankfulness for such good Terms as he offered them which they readily accepted With professions of their Obligation to be Pharaoh's Bond-men Ver. 26. Joseph made it a Law By his Advice this Law was enacted whereby the Power of the Egyptian Kings was mightily increased for we read not of the like Constitution in any other Nation Thucydides indeed relates that the People of Attica paid to Pisistratus the twentieth part of their Corn and Appianus Alexandr says the old Romans paid the tenth of their Corn and the fifth of their Fruit But it was the peculiar Prerogative of the Egyptian Kings to have the fifth of all the increase of the Field Which Joseph procured them by his admirable Management Ver. 27. And Israel dwelt in the Land c. See Verse 11. And they had possessions therein They could have no Land of their own for all the Country was become Pharaoh's but the meaning is they farmed as we speak Land of the King to whom they became Tenants And grew and multiplied exceedingly And consequently inlarged their Habitation beyond the Territory of Rameses where they were first placed into other Parts of Goshen Which we must not fansie to have been a Country now empty of People For though perhaps about Rameses there might be some vacant Ground sufficient for Jacob's Family when they came first to plant there Yet when they increased very much no doubt they lived among the Egyptians where they could find admission This plainly appears at their going from thence Exod. XII 22 23. where God Commands them to sprinkle their Door-Posts with the Blood of the Paschal Lamb to secure them from the destruction which was coming upon their Neighbours who wanted this Mark of Safety 29. If I have now found grace in thy sight This is a Phrase used a little before verse 25. in a little different Sence For there it signifies the Favour shown to another But here is as much as if thou lovest me Put thy Hand under my Thigh i. e. Swear to me as it is explain'd in verse 31. See XXIV 2. Deal kindly and truly with me Show me true Kindness in promising and performing what I desire See XXIV 27 49. Ver. 30. I will lie with my Fathers c. So all Men naturally desire to do But he had a peculiar reason for it Which was his belief that the Country where their Bodies lay was his in Reversion and that God in due time would put his Children into possession of it For which time they could not but the more earnestly long because the Bodies of their Ancestors were there buried See L. 5. which explains the reason why Jacob exacts an Oath of Joseph not because he doubted he might not otherwise fulfil his Desire but that Pharaoh might be willing to let him carry his Body thither when he found he lay under so Sacred an Obligation to do it Ver. 31. And Israel bowed himself upon the Bed's head Raised up his Head from his Pillow and bowed Either to Joseph in Thankfulness for his Promise or to God for the Assurance he had received that he should be buried with his Pious Fore-fathers Or else this bowing was the usual Ceremony wherewith an Oath was attended The Chaldee Paraphrast thinks the Divine Glory now appeared which Jacob devoutly worshipped But if the Author to the Hebrews had not understood his bowing to be an act of Worship the Interpretation of some modern Writers might perhaps have been thought reasonable Who translate these words thus He laid himself down upon his Pillow As weak Men are wont to do after they have sat up a while to dispatch some business For the Hebrew word Schacah which signifies to bow the Body signifies also to fall down upon the Earth And therefore might be here translated lie down But the Apostle as I said hath over-ruled all such Conceits if we suppose him to translate this Passage Hebr. XI 21. Which to me indeed doth not seem evident For the Apostle is there speaking of another thing not of what Jacob did now when Joseph sware to him but of what he did after these things XLVIII 1. when he blessed Joseph's Sons Then the Apostle says he worshipped upon the top of his Staff Which is not the translation of Moses his words in this place But words of his own whereby he explains the following Story and shows how strong his Faith was when his Body was so weak that he was not able to bow himself and worship without the help of his Staff This clearly removes all the difficulty which Interpreters have made about reconciling the words of Moses here in this Verse to the Apostle's words in that But however this be Jacob's bowing here I doubt not signifies worshipping as the Vulgar Latin takes it Where the word God is added which is not in the Hebrew and these words thus translated Israel worshipped God turning himself to the Bed's head CHAP. XLVIII Ver. 1. AFter these things Sometime after though not long for Jacob was nigh his end when he sent for Joseph to make him swear he would bury him with his Fathers he grew so weak that he concluded he could not live long One told Joseph A Messenger was
and from all delicate Food or fine Clothes Which latter part of their Mourning it 's likely might be in use in Joseph's time though not the former of besmearing their Heads and Faces with Mud. But it is sufficient to say that they appeared in the Habit of Mourners all the time the Body was Embalming which was very various in different times and places And continued in some Countries a great many Days longer than in others This time of LXX Days may seem to some too long But Jacobus Capellus proposes this to their Consideration Hist Exot. Sacra ad A. M. 2310. that Joseph being next to their King the Egyptians honoured his Father with a Royal Funeral and a Mourning of LXX Days Which he thinks is a round Number for Seventy two For Diodorus says so many were the Days of Mourning for their King It seeming reasonable to them that as they gave the Fifth part of the increase of their Land to their King when he was alive so they should bestow the Fifth part of the Year upon him in Mourning for him when he was dead Which was just LXXII not reckoning the five odd Days which did not come into their account As to those who object that this was immoderate Mourning having more of Ambition than Piety in it his Answer is That granting it to be true Joseph did not bring in this Custom and had peculiar reason to follow what he found in use there That they might be the more condemned who vexed the innocent Posterity on whose Parent they had bestowed Royal Honours Besides there is something due to Kings and great Men to distinguish them from the Dregs of the People Ver. 4. And when the Days of mourning were past That is the LXX Days before-named Joseph spake unto the House of Pharaoh To the great Officers of the Court unto whom it is most probable he spake by a Messenger Strict Mourners such as Joseph was using to keep close in their Chambers and not to appear in publick or make visits At least it was against the Custom to appear in the Court if the same usage was there in these Days which was in the Persian Court in Mordecai's time and such rational Customs one cannot but think were very ancient in the Habit of a Mourner Esth IV. 1 2. For which reason he did not go himself to make the following Request to Pharaoh They who were in the state of Mourning being lookt upon as defiled Ver. 5. My Father made me swear c. See XLVII 29 30. where Jacob engaged him by an Oath to carry his Body into Canaan to be buried there That he might keep up some Claim to that Country by Vertue of the Sepulchre which his Grand-Father had there purchased and where his Father Isaac lay buried Which I have digged for me In the Cave that Abraham had bought Gen. XXIII which was a large place Jacob it seems had taken care to have a Grave digged for himself From which and such like Examples St. Austin argues in the place quoted above on Verse 3. the Bodies of the dead especially of good Men are to be treated with such a Regard as they themselves thought was due to them Ver. 6. According as he made thee swear The Religion of an Oath it appears from hence was in those Days so Sacred that the King who had not sworn himself would not have another Man violate it for his sake Who might have pretended he could not spare Joseph so long from his business being his Chief Minister in the Land of Egypt Such Heathen Kings as these will rise up in Judgment against those Christian Princes who make a Jest of their Oaths Ver. 7. All the Servants of Pharaoh This seems to be explain'd by the next words the Elders of his House the Principal Officers of Court. For the word all must be understood with some limitation as usually in Scripture Some being left behind no doubt to wait upon the King Thus in Matth. III. 5. all Judaea is said to have gone out to John's Baptism i. e. a great many The Elders of his House c. I have observed before on XXIV 2. that Elder is a Name of Dignity As the Hierusalem Targum there expounds it instead of his Servant the Elder of his House having these words His Principal Servant who was set over all the rest as their Governor And it appears by this place that this was used not only by the Hebrews but by the Egyptians long before Moses his time as a Title of Honour and Dignity As it hath since been by all Nations whatsoever See Mr. Selden Lib. I. de Synedr cap. 14. All the Elders of the Land of Egypt The Principal Persons in Authority and Dignity throughout the whole Country as well as those of the Court Such as were Governors of Provinces and Cities and Counsellors c. Which Honour they did to Jacob in all likelihood by Pharaoh's Command For how well soever they might stand affected to Joseph they could not of their own accord desert their Charge Ver. 8. All the House of Joseph c. Their whole Family except such as were necessary to look after their little Ones and their Flocks c. This Verse also shows the word all must have a limited Sence Ver. 9. And there went up with him both Chariots and Horsemen As a guard to him which it is likely always attended him as Vice-Roy of the Kingdom But now might be necessary for his Safety as he passed through the Desarts or should meet with any opposition when he came to challenge his burying-place Though it is probable that Matter was setled before-hand with the Canaanites who were in no Condition to oppose the Kingdom of Egypt Which was grown very rich and they very poor by the late Famine And it was a very great company That he might appear in greater State at such a Solemnity Ver. 10. And they came to the threshing-floor of Atad Some take Atad for a Place and translate the word before it in the same Sence as if he had said they came to Goren-Atad But Forsterus in his Lexicon thinks Atad was the proper Name of a Man who was eminent in that Country for his Threshing-floor Though there are those who take it for a Bramble with which that Floor was fenced in For so the word signifies Judg. IX 14. And the Africans called a Bramble Atadim as Bochart observes L. II. Canaan cap. 15. which is the Plural Number of Atad But the Talmudists are so fanciful that not satisfied with such reasons they say Jacob's Coffin was here surrounded with Garlands Crowns they call them just like a Threshing-floor which is hedged about with Thorns For the Tradition they say is that the Sons of Esau Ishmael and Keturah all met here and seeing Joseph's Crown hanging over the Coffin they all pull'd off theirs and hanged them up in the same manner So the Excerpt Gemarae in Sota Cap. I. § 45. Beyond