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And now to SWRB's reading of Calvin's commentary on Genesis, which we hope you find to be a great blessing, and which we pray draws you nearer to the Lord Jesus Christ, for He is the Way, the Truth and the Life, and no man cometh unto the Father but by Him. John 14, verse 6. I'm reading from page 656. Verse 15. And Pharaoh said unto Joseph, We see that Pharaoh offers himself as a disciple to Joseph, being persuaded by the statement of the butler that he is a prophet of God. This is indeed a constrained humility, but it is expressly recorded in order that when the opportunity of learning is afforded us, we may not refuse reverently to honor the gifts of the Spirit, Now, though Joseph, in referring Pharaoh to God, seems to deny that he himself is about to interpret the dream, yet his answer bears on a different point. For, because he knew that he was conversing with a heathen, addicted to superstitions, he wishes above all to ascribe to God the glory due to him, as if he had said, I am able to do nothing in this matter, nor will I offer anything as for myself. but God alone shall be the interpreter of his own secret. Should anyone object that whenever God uses the agency of men, their office ought to be referred to in connection with his command, that indeed I acknowledge, but yet so that the whole glory may remain with God, according to the saying of St. Paul, neither is he that planteth anything, neither he that watereth, 1 Corinthians 3, verse 7. Moreover, Joseph not only desires to imbue the mind of Pharaoh with some relish of piety, but by ascribing the gift of interpreting dreams to God alone, confesses that he is destitute of it until he obtains it from God. Wherefore, let us also learn, from the example of Holy Joseph, how to honour the grace of God even among unbelievers, and if they shut the door against the entire and full doctrine of piety, We must at least endeavour to instil some drops of it into their minds. Let us also reflect on this, that nothing is less tolerable than for men to arrogate to themselves anything as their own, for this is the first step of wisdom, to ascribe nothing to ourselves, but modestly to confess that whatever in us is worthy of praise flows only from the fountain of God's grace. It is especially worthy of notice that as the spirit of understanding is given to anyone from heaven, he will become a proper and faithful interpreter of God. God shall give Pharaoh an answer of peace. Joseph added this from the kindly feeling of his heart, for he did not yet comprehend what the nature of the oracle would be. Therefore he could not, promise a successful and desirable issue, but as it was his duty sincerely to deliver what he received from the Lord, however sad and severe it might prove, so on the other hand this liberty presented no obstacle to his wishing a joyful issue to the King. Therefore what is here said to the King concerning peace is a prayer rather than a prophecy. Verse 17. In my dream I saw a man This whole narration does not need to be explained, for Ferrer only repeats what we have before considered with the addition that the lean cows, having devoured the fat ones, were rendered nothing better, whereby God designed to testify that the dearth would be so great that the people, instead of being nourished by the abundance of food gathered together, would be famished and drag on a miserable existence. Joseph, in answering that the two dreams were one, simply means that one and the same thing was showed unto Pharaoh by two figures. But before he introduces his interpretation, he maintains that this is not merely a vanishing dream, but a divine oracle, for unless the vision had proceeded from God, it would have been foolish to inquire anxiously what it portended. Pharaoh therefore does not hear Labour in vain in inquiring into the counsel of God. The form of speaking, however, requires to be noticed, because Joseph does not barely say that God will declare beforehand what may happen from some other quarter, but what he himself is about to do. We hence infer that God does not indolently contemplate the fortuitous issue of things, as most philosophers vainly talk, but that he determines, at his own will, what shall happen. Wherefore, in predicting events, he does not give a response from the tables of fate, as the poets feign concerning their Apollo, whom they regard as a prophet of events, which are not in his own power, but declares that whatever shall happen will be his own work. So Isaiah, that he may ascribe to God alone the glory due to him, attributes to him both the revealing of things' future and the government of all his events by his own authority. Isaiah 45, verse 7. For he cries aloud that God is neither deceived nor deceives like the idols. And he declares that God alone is the author of good and evil, understanding by evil adversity. Therefore, unless we would cast God down from His throne, we must leave to Him His power of action, as well as His foreknowledge. And this passage is the more worthy of observation, because in all ages many foolish persons And now, as I have said, the same figment pleases many philosophers, because they think it absurd to ascribe to God whatever is done in the world, as if truly the Scripture had in vain declared that His judgments are a great deep. Psalm 36, verse 7. But while they would subject the works of God to the judgments of their own brain, having rejected His words, they would not do so. They prefer giving credit to Plato respecting celestial mysteries. That God, they say, has foreknowledge of all things, does not involve the necessity of their occurrence, as if indeed we asserted that bare prescience was the course of things, instead of maintaining the connection established by Moses that God foreknows things and our future because he had determined to do them. But they ignorantly and perversely separate the providence of God from His eternal counsel and His continual operation. Above all things, it is right to be fully persuaded that, whenever the earth is barren, whether frost or drought or hail or any other thing may be the cause of it, the whole result is directed by the counsel of God. Verse 32. And for that the dream was doubled. Joseph does not mean to say that what God may have declared but once is mutable. But he would prevent Pharaoh's confidence respecting the event revealed from being shaken. For since God pronounces nothing but from his own fixed and steadfast purpose, it is enough that he should have spoken once. But our dullness, and inconstancy cause him to repeat the same thing the more frequently, in order that what he has certainly decreed may be fixed in our hearts. Otherwise, as our disposition is variable, so what we have once heard from his mouth is tossed up and down by us, until it entirely escapes our memory. Moreover, Joseph not only commemorates the stability of the heavenly decree, but also declares that what God has determined to do is near at hand, lest Pharaoh himself should slumber in the confident expectation of longer delay. For though we confess that the judgments of God are always hanging over our heads, yet unless we are stimulated by the thought of their speedy approach, we are but slightly affected with anxiety and fear respecting them. Verse 33 Now therefore, let Pharaoh look out a man. Joseph does more than he had been asked to do, for he is not merely the interpreter of the dream, but as fulfilling the office of a prophet, he adds instruction and counsel. For we know that the true and lawful prophets of God do not barely predict what will happen in future, but propose remedies for impeding evils. Therefore Joseph After he had uttered a prophecy of the changes which should take place in fourteen years, now teaches what ought to be done, and exhorts Pharaoh to be vigilant in the discharge of this duty. And one of the marks by which God always distinguished His own prophets from false prognosticators was to endue them with the power of teaching and exhorting that they might not uselessly predict future events. Let us grant that the predictions of Apollo, and of all the magicians are true, and were not entangled with ambiguous expressions, yet with it did they tend, but either to drive men headlong in perverse confidence, or to plunge them into despair. A very different method of prophesying was divinely prescribed, which would form men to piety, would lead them to repentance, and would excite them to prayer when oppressed with fear. Moreover, because the prophecy of which mention is here made was published only for the temporal advantage of his fleeting life, Joseph proceeds no further than to show the king for what purpose the dream had been sent to him, as if he had said, Be not sorry on account of this revelation, except this advantage from it, that thou mayest succour the poverty of thy kingdom. However, there is no doubt that God guided his tongue, in order that Pharaoh might entrust him with his office. For he does not craftily insinuate himself into the king's favour, nor abuse the gift of revelation to his private gain. But what had been divinely ordained was brought to his proper issue without his knowledge, namely that the famishing house of Jacob should find unexpected sustenance. under the hand of Pharaoh. Whereas prosperity so intoxicates men that the greater parts make no provision for themselves against the future, but absorb the present abundance by intemperance, Joseph advises the king to take care that the country may have its produce laid up in store. Besides, the common people would also form themselves to habits of frugality, when they understood that this great quantity of corn was not collected in vain by the king, but that a remedy was hereby sought for some unwanted calamity. In short, because luxury generally prevails in prosperity, and wastes the blessings of God, the bridle of authority was necessary. This is the reason why Joseph directs the garners should be established under the power of the king, and that corn should be gathered into them. He concludes at length that the dream was useful, although at first sight it would seem sad and inauspicious, because immediately after the wound had been shown, the means of cure were suggested. Verse 38. Can we find such a one as this? We see that necessity is an excellent teacher. If prefects or judges are to be created, someone is advanced to the honor because he is a favorite, without consideration of his desert, whence it happens that they who are most unworthy frequently creep into office. And although we see political order disturbed, and mankind involved in many inconveniences, because they who are least suitable rashly push themselves, by wicked contrivances, into affairs for which they are not able to manage. Nevertheless, ambition triumphs and subverts equity, but necessity extorts a sober judgment. Pharaoh says nothing but what is naturally engraven on the hearts of all men, that honors ought to be conferred on none but competent persons, and such as God has furnished with the necessary qualifications. Experience, however, abundantly teaches that this law of nature slips from the memory whenever men are free to offend against it with impunity. Therefore the pride of Pharaoh was wisely so subdued that he, setting aside ambition, preferred a foreigner just brought out of prison to all his courtiers because he excelled them in virtue. the same necessity restrained the nobles of the kingdom, so that they did not each contend, according to their custom, to obtain the priority of rank for themselves. And although it was but a compulsory modesty, inasmuch that they were ashamed to resist the public good, yet there is no doubt that God inspired them with fear, so that by the common consent of all, Joseph was made president of the whole kingdom. It is also to be observed that Pharaoh, though he had been infatuated by his soothsayers, nevertheless honors the gifts of the Spirit in Joseph. Because God indeed never suffers man to become so brutalized as not to feel his power even in their darkness. And therefore, whatever impious defection may hurry them away, there still abides with them a remaining sense of deity. Meanwhile, that knowledge is of little worth, which does not correct a man's former madness, for he despises the God whom, with his mouth he proclaims, and has no conception of any other than I know not what confused divinity. This kind of knowledge often enlightens profane men, yet not so as to cause them to repent, whereby we are admonished to regard any particular principle as of small value. till solid piety springs from it and flourishes. Verse 40. Thou shalt be over my house. Not only is Joseph made a governor of Egypt, but is adorned also with the insignia of royalty that all may reverence him and may obey his command. The royal signet is put upon his finger for the confirmation of decrees. He is clothed in robes of fine linen, which were then a luxury, and were not to be had at any common price. He is placed in the most honourable chariot. It may, however, be asked whether it was lawful for the holy man to appear so great a pomp. I answer, though such splendour can scarcely ever be free from blame. and therefore frugality in external ornaments is best, yet all kind of splendour in kings and other princes of the world is not to be condemned, provided they neither too earnestly desire it, nor make an ostentatious display of it. Moderation is indeed always to be cultivated, but since it was not in Joseph's power to prescribe the mode of investiture, and the royal authority would not have been granted to him, without the accustomed pomp of state. He was at liberty to accept more than seemed in itself desirable. If the option be given to the servants of God, nothing is safer for them than to cut off whatever they can of outward splendor. But where it is necessary for them to accommodate themselves to public custom, they must beware of all ostentation and vanity with respect to the explanation of the words, whereas we render them at thy mouth all people shall kiss. Others, prefer to read, shall be armed. Others shall be fed at thy will or commandment. But as the proper signification of the verb nashak is to kiss, I do not see why interpreters should twist it in another sense. Yet I do not think that here any special token of reverence is intended, but the phrase rather mean seems to be a metaphorical to the fact that the people should cordially receive and obediently embrace whatever might proceed from the mouth of Joseph, as if Pharaoh had said, whatever he may command, it is my will that the people shall receive with one consent, as if all should kiss him. The second chariot is read by the Hebrews in construction for the chariot of the viceroy, who holds the second place from the king. The sense, however, is clear. that Joseph has the precedence of all the nobles of Egypt. There are various opinions about the meaning of the word Abraic. They who explain it by tender father, because Joseph, being yet in tender years, was endowed with the prudence and gravity of old age, seem to me to bring something from afar to correspond with their own fancy. They who render it the father of the king, as if the words were compounded of the Hebrew noun av and the Arabic raq, have little more colour for their interpretation. If indeed the word be Hebrew, the meaning preferred by others, bow the knee, seems to me more probable. But because I rather suppose that Egyptian terms are referred to by Moses, both in this place and shortly afterwards, I advise the readers not to distort them in vain, and truly those interpreters are ridiculously subtle, who suppose that a Hebrew name was given him by an Egyptian king, which they render either the redeemer of the world or the expounder of mysteries. I prefer following the Greek interpreters, who by leaving both words untouched, sufficiently prove that they thought them to be of a foreign language, that the father-in-law of Joseph was, as is commonly believed, a priest, is what I cannot refute, though I can scarcely be induced to believe it. Therefore, since Kohen signifies a prince as well as a priest, it seems to me probable that he was one of the nobles of the court, who might also be the saptrap, or prefect, of the city of Om. And Joseph was thirty years old. For two reasons, Moses records the age at which Joseph was advanced to the government of the kingdom. First, because it is seldom that old men give themselves up to be governed by the young, whence it may be inferred that it was by the singular providence of God that Joseph governed without being envied, and that reverence and majesty was given him beyond his years. For if there was danger, lest Timothy's youth should render him contemptible, Joseph would have been equally exposed to contempt. unless authority had been divinely procured for him. And although he could not have obtained this authority by his own industry, yet it is probable that the extraordinary virtues with which God had endowed him availed not a little to increase and confirm it. A second reason for noting his age is that the reader may reflect on the long duration of the sufferings with which he had been in various ways afflicted. And however humane his treatment might have been, still, 13 years of exile, which had prevented his return to his father's house, not merely by the bond of servitude, but also by imprisonment, would prove a most grievous trial. Therefore, it was only after he had been proved by long endurance that he was advanced to a better state. Moses then subjoins. that he discharged his duties with diligence, and with most punctual fidelity, for the circuit taken by him, which is here mentioned, was a proof of no common industry. He might indeed have appointed messengers, on whose shoulders he could have laid the greater part of the labour and trouble, but because he knew himself to be divinely called to the work, as one who had to render an account to the divine tribunal, he refused no part of the burden. And Moses, in a few words, praises his incredible prudence in having quickly found out the best method of preserving the corn, for it was an arduous task to erect storehouses in every city, which should contain the entire produce of one year and the fifth part more. This arrangement was also not less a proof of sagacity in providing that the inhabitants of any given region should not have to seek food at a distance. Immediately afterwards, his integrity is mentioned, which was equally deserving of praise, because in the immense accumulation which was made, he abstained from all self-indulgence, just as if some humble office only had been assigned to him. But it is to the praise of both these virtues that, After he has collected immense heaps, he remits nothing of his wanted diligence until he has accomplished all the duties of the office which he had undertaken. The ancient proverb says, satiety produces disgust, and in the same manner abundance is commonly the mother of idleness. Whence, therefore, it is that the diligence of Joseph holds on its even course, and does not become remiss at the sight of present abundance, except because he prudently considers that however great the plenty might be, seven years of famine would swallow it all up. He manifested also his fidelity and his extraordinary care for the public safety in this, that he did not become weary by the assiduous labour of seven years, nor did he ever rest till he had made provision for the seven years which still remained. Verse 50. And unto Joseph were born two sons. Although the names which Joseph gave his sons in consequence of the issue of his affairs breathe somewhat of piety, because in them he celebrates the kindness of God, yet the oblivion of his father's house, which he says had been brought upon him can scarcely be altogether excused. It was a pious and holy motive to gratitude that God had caused him to forget all his former miseries, but no one ought to have been so highly valued as to displace from his mind the desire and remembrance of his father's house. Granted that he is viceroy of Egypt, yet his condition is unhappy as long as he is in exile from the church. Some, in order to exculpate the holy man, explain the passage as meaning that he is so rejoiced in the present favour of God as to make him afterwards forgetful of the injuries inflicted upon him by his brethren. But this, in my judgment, is far too forced. And truly we must not anxiously labour to excuse the sin of Joseph, but rather I think we are admonished how greatly we ought to be on our guard against the attraction to the world. lest our minds should be unduly gratified by them. Behold Joseph, although he purely worships God, is yet so captivated by the sweetness of honour, and has his mind so clouded that he becomes indifferent to his father's house, and pleases himself in Egypt. But this was almost to wonder from the fold of God. It was indeed a becoming modesty, that from a desire of proclaiming the divine goodness towards him, he was not ashamed to perpetuate a memorial of his depressed condition in the names of his sons. They who are raised on high from an obscure and ignoble position, desire to extinguish the knowledge of their origin, because they deem it disgraceful to themselves. Joseph, however, regarded the commendation of divine grace more highly than an ostentatious future nobility. Verse 53, And the seven years were ended. Already the former unwanted fertility, which showed Joseph to have been a true prophet, had procured for him a name and reputation, and in this way the Egyptians had been restrained from raising any tumult against him. Nevertheless, it is wonderful that a people so proud should have borne, in a time of prosperity, the rule of a foreigner. But the famine which followed proved a more sharp and severe curb for the subjugation of their lofty and ferocious spirits, in order that they might be brought into subjection to authority. When, however, Moses says that there was corn in all the land of Egypt, while the neighboring regions were suffering from hunger, he seems to intimate that wheat had also been laid up by private persons. And indeed, as we have said elsewhere, it was impossible but the rumor of the approaching famine should be spread abroad and would everywhere infuse fears and solicitude to each person would make some provision for himself. Nevertheless, however prudent, however provident each might be, what they had preserved would, in a short time, be consumed. whence it appeared with what skill and prudence Joseph had perceived from the beginning that Egypt would not be safe unless provisions were publicly gathered together under the hand of the king. Verse 55. Go unto Joseph. It is by no means unusual for kings, while their subjects are oppressed by extreme sufferings, to give themselves up to pleasures. But Moses here means something else, for the Pharaoh does not exonerate himself from the trouble of distributing corn because he wishes to enjoy a repose free from all inconvenience, but because he has such confidence in holy Joseph that he willingly leaves all things to him and does not allow him to be disturbed in the discharge of the office which he had undertaken. Chapter 42, verse 1. Now when Jacob saw, Moses begins in this chapter to treat of the occasion which drew Jacob with his whole family into Egypt. And thus leaves it to us to consider by what hidden and unexpected methods God may perform whatever he has decreed. Though therefore the providence of God is in itself a labyrinth, yet when we connect the issue of things with their beginnings, that admirable method of operation shines clearly in our view, which is not generally acknowledged, only because it is far removed from our observation. Also our own indolence hinders us from perceiving God, with the eyes of faith, as holding the government of the world, because we either imagine fortune to be the mistress of events, or else adhering to near and natural causes, we weave them together and spread them as veils before our eyes. Whereas, therefore, scarcely any more illustrious representation of divine provenance is to be found than this history furnishes, let pious readers carefully exercise themselves in meditation upon it, in order that they may acknowledge those things which in appearance are fortuitous to be directed by the hand of God. Why do ye look one upon another? Why do ye men are said to look one upon another when each is waiting for the other and for want of counsel? No one dares to attempt anything. Jacob therefore senses this inactivity of his sons because none of them endeavors to provide for the present necessity. Moses also says that they went into Egypt at the command of their father, and even without Benjamin, by which he intimates that filial reverence at that time was great, because envy of their brother did not prevent them from leaving their wives and children and undertaking a long journey. He also adds that they came in the midst of a great crowd of people, which enhances the fame of Joseph, who while supplying food for all Egypt, and dispensing it by measure to the end of the drought, could also afford assistance to neighboring nations. Verse six. And Joseph was the governor over the land. Moses connects the honor of Joseph with his fidelity and diligence, for although he was possessed of supreme authority, he nevertheless submitted to every possible laborious service just as if he had been a hired servant, from which example we must learn that as anyone excels in honour, he is bound to be the more fully occupied in business, but that they who desire to combine leisure with dignity utterly pervert the sacred order of God. Let it be moreover understood that the corn was sold by Joseph, not as if he measured it out with his own hands, or himself received the money for it, seeing that it was set to sale in many parts of the kingdom, and he could scarcely have attended to one single storehouse, but that the hold of the stores were under his power. Verse seven. He made himself strange unto them. It may be asked for what purpose Joseph thus tormented his brethren with threats and with terror, for if he was actuated by a sense of the injury received from them, he cannot be acquitted of the desire of revenge. It is however probable that he was impelled neither by anger nor thirst of vengeance, but that he was induced by two just causes to act as he did. For he both desired to regain his brother Benjamin, and wished to ascertain, as if by putting them to the torture, what was in their mind, whether they repented or not, and, in short, what had been their course of life since he had seen them last. For had he made himself known at the first interview, it was to be feared lest they, keeping their father out of sight, and wishing to cast a veil over the detestable wickedness which they had committed, should only increase it by a new crime. There lurked, also, a not unreasonable suspicion concerning his brother Benjamin, lest they should attempt something perfidious and cruel against him. It was therefore important that they should be more thoroughly sifted, so that Joseph, being fully informed of the state of his father's house, might take his measures according to circumstances, and also that, previous to pardon, some punishment might be inflicted, which would lead them more carefully to reflect upon the atrocity of their crime. For whereas he afterwards showed himself to be placable and humane, this did not arise from the fact that his anger being assuaged, he became, by degrees, inclined to compassion, but rather, as Moses elsewhere subjoins, that he sought retirement, because he could no longer refrain himself herein intimating at the same time that Joseph had forcibly repressed his tears so long as he retained a severe aspect, and therefore that he had felt throughout the same affection of pity towards them. And it appears that a special impulse moved him to his whole course of action. For it was no common thing that Joseph, beholding so many authors of his calamities, was neither angry nor changed in his manner, nor broke out into reproaches, but was composed both in his countenance and his speech, as if he had long meditated at leisure, respecting the course he would pursue. But it may be inquired again whether this dissimulation, which was joined with a falsehood, is not to be blamed. For we know how pleasing integrity is to God, and how strictly he prohibits his own people from deceit and falsehoods. Whether God governed his servant by some special movement to depart without fault from the common rule of action, I know not, seeing that the faithful may sometimes piously do things which cannot lawfully be drawn into a precedent. Of this, however, in considering the acts of the Holy Fathers, we must always beware lest they should lead us away from the law which the Lord prescribes to all in common. By the general command of God, we must all cultivate sincerity. That Joseph feigned something different from the truth affords no pretext to excuse us if we attempt anything of the same kind. For though a liberty granted by privilege should be pardoned, yet if anyone, relying on a private example, does not scruple to subvert the law of God, so as to give himself license to do what is therein forbidden, he shall justly suffer the punishment of his audacity. And yet I do not think that we ought to be very anxious to excuse Joseph, because it is probable that he suffered something from human infirmity, which God forgave him. But for by divine mercy alone could that dissimulation, which in itself was not without fault, escape condemnation. Verse 9. And Joseph remembered the dreams. When the boy Joseph had spoken of receiving obeisance, the absurdity of the thing impelled his brethren wickedly to devise his death. Now although they bowed down to him without knowing him, there was yet nothing better for them. Indeed, their only means of safety is to prostrate themselves at his feet, and to be received by him as suppliants. Meanwhile their conspiracy, by which they attempted to subvert the celestial decree, lest they should have to bear the yoke, was rendered fruitless. So the Lord forcibly restrains the obstinate, just as wild and refractory horses are wont to be more severely treated the more they kick and are arrested. Wherefore there is nothing better that each may take his own lot contentedly, though it be not very splendid. It may, however, seem absurd that Joseph should, at this time, have recalled his dream to mind, as if he had forgotten through the lapse of years, which, indeed, could not be, unless he had lost sight of the promises of God. I answer, that it is not so. Nothing is here recorded but what frequently happens to ourselves, for although the word of God may be dwelling in our hearts, yet it does not continually occur to us, but rather is sometimes so smothered that it may seem to be extinct, especially when faith is oppressed by the darkness of affliction. Besides, it is nothing wonderful if a long series of evils should have buried, in a kind of oblivion, his dreams, which indicated prosperity. God had exalted him, by these dreams, to the hope of great and distinguished authority. He is, however, cast into a well not unlike a grave. He is taken, hence, to be sold as a slave. He is carried to a distant land, and, as if slavery should not prove sufficiently severe, he is shut up in prison. And though his misery is in some degree mitigated when he is released from his iron fetters, yet there was little, if any, prospect of deliverance. I do not, however, think that the hope entertained by him was entirely destroyed, but that a cloud passed over it, which deprived him of the light of comfort. A different kind of temptation followed, because nothing is more common than for a great and unexpected felicity to intoxicate his possessors. And thus it happened, as we have recently read, that a forgetfulness of his father's house stole over the mind of the holy man. He was not therefore so mindful of his dreams as he ought to have been. Another excuse may probably be alleged, that he at the moment compared his dreams with the event. and truly it was no common virtue to apply what was passing, thus immediately for the confirmation of the divine oracle. For we readily perceived that those dreams which were quickly recurred to the memory had not been obliterated through length of time. So the disciples remembered the words of the Lord after he had risen from the dead, because by the sight of the fact predicted, their knowledge became more clear, whereas before, nothing but transient sparks of it had shined in their hearts. Verse 15. By the life of Pharaoh. From this formula of swearing a new question is raised. For that which is commanded in the law, that we should swear only by the name of God, had already been engraven on the hearts of the pious. since nature dictates that its honor is to be given to God alone, that men should defer to his judgment and should make him the supreme arbiter and vindicator of faith and truth. If we should say that this was not simply an oath, but a kind of obtestation, the holy man will be, in some degree, excusable. He who swears by God wishes him to interpose in order to inflict punishment and perjury. They who swear by their life or by their hand deposit, as it were, what they deem most valuable as a pledge of their faithfulness. By this method, the majesty of God is not transferred to mortal man, because it is a very different thing to cite him as witness, who has the right of taking vengeance, and to assert by something most dear to us that what we say is true. So Moses, when he calls heaven and earth to witness, does not ascribe deity to them, and thus fabricate a new idol, but in order that higher authority may be given to the law, he declares that there is no part of the world which will not cry out before the tribunal of God against the ingratitude of the people if they reject the doctrine of salvation. Notwithstanding, there is, I confess, in this form of swearing which Joseph uses, something deserving of censure, for it was a purveying adulation among the Egyptians to swear by the life of the king, just as the Romans swore by the genius of their prince after they had been reduced to such bondage that they made their Caesar equal to God's. Certainly this mode of swearing is abhorrent to true piety. Whence it may be perceived that nothing is more difficult to the holy servants of God than to keep themselves so pure, while conversant with the filth of the world, as to contact no spots or defilements from it. Joseph indeed was never so infected with the corruption to the core, but that he remained a pure worship of God. Nevertheless, we see that in accommodating himself to this depraved custom of speaking, He had received some stain. His repetition of the expression shows that when anyone has once become accustomed to evil, he becomes exceedingly prone to sin again and again. We observe that they who have once rashly assumed the license of swearing pour forth an oath every third word, even when speaking of the most frivolous things. So much the greater caution ought we to use. lest any such indulgence should harden us in this wicked custom. Verse 17. And he put them all together into ward. Here, not by words only, as before, but by the act itself, Joseph shows himself severe towards his brethren when he shuts them all up in prison, as if about to bring them to punishment. and during three days torments them with fear. We said a little while ago that from this act no rule for acting severely and rigidly is to be drawn, because it is doubtful whether he acted rightly or otherwise. Again, it is to be feared, lest they who plead his example should be far removed from his mildness, and that they should prove to be rather his apes than his true imitators. Meanwhile, it plainly appears what he has been aiming at. For he does not mitigate their punishment, as if at the end of three days he was appeased, but he renders them more anxious about the redemption of their brother, whom he retains as a hostage. Lest, however, a moderate fear should deter them from returning, he promises to act with good faith towards them, and to convince them of that, he declares that he fears God, Doubtless he speaks from the inward feeling of his heart, when he declares that he will deal well and truly with them, because he fears God. Therefore the commencement, and the fountain of that good and honest conscience, whereby we cultivate fidelity and justice towards men, is the fear of God. There appears, indeed, a fear of God. some probity in the despises of God, but it soon goes off in smoke, unless the depraved affections of the flesh are restrained as with a bridle, by the thought that God is to be feared, because he will be the judge of the world. For whoever does not think that he must render an account, will never so cultivate integrity as to refrain from pursuing what he supposes will be useful to himself, Wherefore, if we wish to be free from perfidity, craft, cruelty, and all wicked desire of doing injure, we must labor earnestly that religion may flourish among us. For whenever we act with want of sincerity or humanity toward each other, impiety openly betrays itself. For whatever there is of rectitude or justice in the world, Joseph comprised in this short sentence when he said that he feared God. Verse 21. And they said one to another. This is a remarkable passage, showing that the sons of Jacob, when reduced to the greater straits, recall to memory a fracticide committed thirteen years previously, before affliction pressed upon them. They were in a state of torpor. Moses relates that even lately they had spoken without agitation of Joseph's death, as if conscious to themselves of no evil. But now they are compelled, so to speak, to enter into their own consciences. We see then how in adversity God searches and tries men, and how while dissipating all their flattering illusions, he not only pierces their minds with secret fear, but extorts a confession which they would gladly avoid. And this kind of examination is very necessary for us. Wonderful is the hypocrisy of men in covering their evils. And if impunity be allowed, their negligence will be increased twofold. Wherefore no remedy remains, except that they who give themselves up to slumber, when the Lord deals gently with them, should be awakened by afflictions and punishments. Joseph therefore produced some good effect when he extorted from his brethren the acknowledgement of their sin, in which they had securely pleased themselves. And the Lord had compassion on them in taking away the covering with which they had been too long deceived. In the same manner, while he daily chastises us by the hand of man, he draws us as guilty to his tribunal. Nevertheless, it would profit but little to be tried by adversity, unless he inwardly touched the heart. For we see how few reflect on their sins, although admonished by most severe punishments. Certainly no one comes to this state of mind but with reluctance. Wherefore, there is no doubt that God, in order to lead the sons of Jacob to repentance, impelled them as well by the secret instinct of his spirit. as by outward chastisement, to become sensible of that sin which had been too long concealed. Let the reader also observe that the sons of Jacob did not only fix their minds on something which was close at hand, but considered that divine punishments were inflicted in the various ways upon sinners. And doubtless, in order to apprehend the divine judgments, we must extend our views afar. Sometimes, indeed, God, by inflicting present punishment on sinners, holds them up for observation as on a theatre, but often, as if aiming at another object, He takes vengeance on our sins unexpectedly, and from an unseen quarter. If the sons of Jacob had merely looked for some present cause of their sufferings, they could have done nothing but lonely complain that they had been injured, and at length despair would have followed. But while considering how far and wide the providence of God extends, looking beyond the occasion immediately before their eyes, they ascend to a remote cause. It is however doubtful whether they say that they shall be held guilty on account of their brother, or for their brother's sake, or that they will themselves confess that they have sinned. For the Hebrew noun, ashaimim, is ambiguous because it sometimes refers to the crime committed and sometimes to the punishment, as in Latin, pier calum signifies both the crime and the expiation. On the whole, it is of little consequence which meaning is preferred, for they acknowledge their sin either in its guilt or its punishment, but the latter sense appears to me the more simple and genuine that they are deservedly punished because they had been so cruel to their brother, in that we saw the anguish of his soul. They acknowledge that it is by the just judgment of God that they obtain nothing by their suppliant entreaties, because they themselves have acted so cruelly towards their brother. Christ had not yet uttered the sentence, with what measure ye meet, it shall be measured unto you again. Matthew 7, verse 2. But it was a dictate of nature that they who had been cruel to others were unworthy of commiseration. The more heed ought we to take, that we prove not deaf to so many threatening of Scripture. Dreadful is that denunciation, whoso stoppeth his ears at the cry of the poor, he also shall cry himself, and shall not be heard Proverbs 21, 13. Therefore, while we have time, let us learn to exercise humanity, to sympathize with the miserable, and to stretch out our hand for the sake of giving assistance. But, if at any time it happens that we are treated roughly by men, and our prayers are proudly rejected, then at least let the question occur to us whether we ourselves have in anything acted unkindly towards others, For although it were better to be wise beforehand, it is nevertheless some advantage, whenever others proudly despise us, to reflect whether they with whom we have had to deal have not experienced similar hardships from us. Our brother, they say, entreated us when he was in the last extremity. We rejected his prayers. Therefore it is by divine retribution that we can obtain nothing. But by these words they bear witness that the hearts of men are so under divine government that they can be inclined to equity, or hardened in inflexible rigor. Moreover, their cruelty was hateful to God, because since His goodness is diffused through heaven and earth, and His beneficence is extended not only to men, but even to brute animals, nothing is more contrary to His nature than that we should cruelly reject those who implore our protection. Verse 22. And Reuben answered them, Because he had attempted to deliver Joseph out of the hands of his brethren, in order to restore him to safety to his father, he magnifies their fault in not having at that time listened to any prudent counsel. and I understand his words as conveying a reproof for their too late repentance. Whereas Joseph was not satisfied with this confession, but retained Simeon and Bonds, and dismissed the rest in suspense and perplexity, this was not done from malevolence, but because he was not certain about the safety of his brother Benjamin, and the state of his father's house. For he might justly fear lest, when they found that their wicked contrivance of putting their brother to death was discovered, they might again attempt some horrible crime, as desperate men are wont to do, or at least might desert their father and flee to some other country. Nevertheless, the act of Joseph is not to be drawn into a precedent, because it is not always right to be thus austere. We ought also to beware lest the offender be swallowed up by grief if we are not mild and disposed to forgiveness. Therefore we must seek the spirit of discretion from heaven, which shall so govern us that we may do nothing by rash impetuosity or immoderate severity. This indeed is to be remembered, that under the stern countenance of Joseph was concealed not only a mild and placid disposition, but the most tender affection. And as one of them opened his sack, with what intention Joseph had commanded the price paid for the corn to be secretly deposited in the sacks of his brethren may easily be conjectured, for he feared lest his father, being already impoverished, would not be able again to buy provisions. The brethren having found their money, knew not where to seek the cause, because that, being terrified, they perceived that the hand of God was against them. That they were greatly astonished appears from their not voluntary returning to Joseph in order to prove their own innocence, for the remedy of evil was at hand if they had not been utterly blinded. Wherefore we must ask God to supply us, in doubtful and troubled affairs, not only with fortitude, but also with prudence. We see also how little can be affected, even by the great multitude, unless the Lord preside among them. The sons of Jacob ought mutually to have exhorted each other, and to have consulted together what was necessary to be done. But there is an end of all deliberation. No solace nor remedy is suggested. Even while each sees the rest agitated, they mutually increase each other's trepidation. Therefore the society and countenance of men will profit us nothing unless the Lord strengthens us from heaven. Verse 28. What is this that God has done unto us? They do not expostulate with God as if they thought this danger had come upon them without cause. But perceiving that God was angry with them in many ways, they deplore their wretchedness. But why do they not rather turn their thoughts to Joseph? For the suspicion was natural that this had been done by fraud, because he wished to lay new snares for them. How does it happen, then, that, losing sight of man, they set God as an avenger directly before them? Truly, because this single thought possessed their minds, that a just reward, and such as their sins deserved, would be given them, And from that time they referred whatever evils happened to the same cause. Before, as we have said, they were asleep. But from the time that they began to be affected by the lively fear of God's judgment, His providence always presented itself to their view. So David, when, by the inward suggestion of the Spirit, He has learned that the rod with which he was chastised had been sent from heaven, is not distracted or perplexed, though he sees plainly that the evils have proceeded from another quarter, but prays to God to heal the wounds which he had made. It is no common act of prudence, and is at the same time profitable, whenever any adversity overtakes us, to accustom ourselves to the consideration of the judgments of God, We see how unbelievers, while they imagine their misfortunes to be accidental, or while they are bent on accusing their enemies, only exasperate their grief by fretting and raging, and thus cause the anger of God to burn them more against them. But he who, in his affliction, exercises himself in reflecting on his own sins, and sets God before him as his judge, will humble himself in the divine presence, and will compose his mind to patience by the hope of pardon. Let us, however, remember that the providence of God is not only truly acknowledged except in connection with his justice. For though the men by whose hand he chastises us are often unjust, yet in an incomprehensible manner he executes his judgments through them, against which judgment is not lawful for us either to reply or to murmur. For sometimes even the reprobate, though they acknowledge themselves to be stricken by the hand of God, yet do not cease to complain against him, as Moses teaches us by the example of Cain. I do not, however, understand that this complaint was made by the sons of Jacob for the purpose of charging God with tyrannical violence, but because they, being overcome with fear, inferred from this double punishment that God was highly displeased with them. Verse 29 And they came unto Jacob their father, Here is a long repetition of the former history, but it is not superfluous, because Moses wished to show how anxiously they made their excuse to their father for having left Simon in chains, and how strenuously they pleaded with him that for the sake of obtaining Simeon's liberty, he should allow them to take their brother Benjamin, for this was greatly to the purpose. We know what a sharp dart is hunger. And yet though the only method of relieving their want was to fetch corn out of Egypt, Jacob would rather that he and his family should perish than allow Benjamin to accompany the rest. What can he mean by thus peremptorily refusing what his sons were compelled by necessity to ask, except to show that he was suspicious of them? This also more clearly appears from his own words when he imputes his bereavement to them. For though their declaration that Joseph had been torn by wild beast had some color of probability, there still remained in the heart of the Holy Patriarch a secret wound arising from suspicion, because he was fully aware of their fierce and cruel hatred of the innocent youth. Moreover, it is useful for us to know this, for it appears hence How miserable was the condition of the holy man, whose mind, during thirteen successive years, had been tortured with dire anxiety. Besides, his very silence added greatly to his torment, because he was compelled to conceal the grief he felt. But the chief burden of the evil was the temptation which oppressed him, that the promise of God might prove illusory and vain. For he had no hope, except from the promised seed, but he seemed to be bringing up devils at home, from whom a blessing was no more to be expected than life from death. He thought Joseph to be dead. Benjamin alone remained to him uncorrupted. How could the salvation of the world proceed from such a vicious offspring? He must therefore have been endowed with great constancy, seeing he did not cease to rely upon God, and being certainly persuaded that he cherished in his house the church, of which scarcely any appearance was left, he bore with his sons till they should repent. Let the faithful now apply this example to themselves, lest their minds should give way at the horrible devastation which is almost everywhere perceived. This recording ends on page 676. Still Waters Revival Books is now located at PuritanDownloads.com. It's your worldwide, online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, MP3s and videos. 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