ANNOTATIONS
CHAP. XLII.
7. Somewhat roughly.) Ioseph afflicted his brethren to bring them into consideration of their former faults, and to true contrition. Contrition necessarie for the remission of sinnes.Without which, though iniuries be remitted by men, yet the offenders are not absolued before God. Therfore he louing them and hating their sinne, by affliction brought them to vnderstanding. Who being at last truly penitent, he acknowledged and most louingly embraced them, and prouided for them in their necessitie. S. Aug. ser. 82. de temp. And this example S. Gregorie (ho. 22. in Ezech) applieth to the instruction of Pastours of soules: that they procure true repentance before absolution of sinnes. Disorderlie remission is hurtful.Ne si inordinate culpa dimittitur, is qui est culpabilis, in reatu grauius astringatur. Lest, if the fault be disorderly remitted he that is faultie be more grieuously intangled in guilt of conscience: therfore with much discretion seueritie in shew, & clemencie in mind are required.
Ioseph calleth his brothers spies for their good.9. You are spies.) To the same purpose he called them spies. After the manner of examiners calling suspected persons, as they may seeme to be: therby to trie what they would answer. Al for their holsome penance, and withal to procure them afterwards more compassion among the Ægyptians. S. Aug. q. 139. super. Gen.
It is lawful to sweare by creatures.15. By the health of Pharao.) Ioseph in swearing by Pharaos health, honoured God, the giuer and conseruer of health, life, power, dignitie and al that was in Pharao. Wherby we see that this manner of swearing was lawful. As now likewise Christians lawfully sweare not only by God, but also by his creatures, saying: As God shal help them, and his holie Ghospels: so it be with due circumstances, and requisite conditions, namely with those which the Prophet Hieremie mentioneth, Hier. 4.in truth, in iudgement, and in iustice: not false, rash, nor of an vniust thing: nor infrequent and common talke (a most bad custome) for so thou must neither sweare by God himself, Mat. 5.nor (as our Sauiour teacheth) by heauen, nor by the earth, nor by Hierusalem, nor by thy head, nor anie thing els: signifying that in some case, and due manner we may sweare by any of these. In some case more conuenient then to name God expresly.And in this particular Ioseph did rather name Pharao in his oath then God, as wel to conceale himself as yet from his brethren, as to strike more terrour in their harts by naming his Master the King, in whom he had more interest then they.
38. Vnto hel.) To that place where soules remaine, as before. chap. 37. v. 35. For this phrase, of bringing vnto hel, and descending into hel, vsually spoken in the old Testament, of al sortes of soules both iust and wicked, signifieth that al went that time to hel, that is, to a low place, farre distant from heauen. Diuers mansions in hel.But some to rest, and some to paine. Wherupon S. Hierome saith: Hel is a place wherin soules are included, either in rest, or in paines, according to the qualitie of their deserts.
