Genesis 39 commentary

Our enemies may strip us of outward distinctions and ornaments; but wisdom and grace cannot be taken from us. They may separate us from friends, relatives, and country; but they cannot take from us the presence of the Lord. They may shut us from outward blessings, rob us of liberty, and confine us in dungeons; but they cannot shut us out from communion with God, from the throne of grace, or take from us the blessings of salvation. Joseph was blessed, wonderfully blessed, even in the house where he was a slave. God's presence with us, makes all we do prosperous. Good men are the blessings of the place where they live; good servants may be so, though mean and lightly esteemed. The prosperity of the wicked is, one way or other, for the sake of the godly. Here was a wicked family blessed for the sake of one good servant in it.

Beauty either in men or women, often proves a snare both to themselves and others. This forbids pride in it, and requires constant watchfulness against the temptation that attends it. We have great need to make a covenant with our eyes, lest the eyes infect the heart. When lust has got power, decency, and reputation, and conscience, are all sacrificed. Potiphar's wife showed that her heart was fully set to do evil. Satan, when he found he could not overcome Joseph with the troubles and the frowns of the world, for in them he still held fast his principle, assaulted him with pleasures, which have ruined more than the former. But Joseph, by the grace of God, was enabled to resist and overcome this temptation; and his escape was as great an instance of the Divine power, as the deliverance of the three children out of the fiery furnace. This sin was one which might most easily beset him. The tempter was his mistress, one whose favour would help him forward; and it was at his utmost peril if he slighted her, and made her his enemy. The time and place favoured the temptation. To all this was added frequent, constant urging. The almighty grace of God enabled Joseph to overcome this assault of the enemy. He urges what he owed both to God and his master. We are bound in honour, as well as justice and gratitude, not in any thing to wrong those who place trust in us, how secretly soever it may be done. He would not offend his God. Three arguments Joseph urges upon himself. 1. He considers who he was that was tempted. One in covenant with God, who professed religion and relation to him. 2. What the sin was to which he was tempted. Others might look upon it as a small matter; but Joseph did not so think of it. Call sin by its own name, and never lessen it. Let sins of this nature always be looked upon as great wickedness, as exceedingly sinful. 3. Against whom he was tempted to sin, against God. Sin is against God, against his nature and his dominion, against his love and his design. Those that love God, for this reason hate sin. The grace of God enabled Joseph to overcome the temptation, by avoiding the temper. He would not stay to parley with the temptation, but fled from it, as escaping for his life. If we mean not to do iniquity, let us flee as a bird from the snare, and as a roe from the hunter.

Joseph's mistress, having tried in vain to make him a guilty man, endeavoured to be avenged on him. Those that have broken the bonds of modesty, will never be held by the bonds of truth. It is no new thing for the best of men to be falsely accused of the worst of crimes, by those who themselves are the worst of criminals. It is well there is a day of discovery coming, in which all shall appear in their true characters.

Joseph's master believed the accusation. Potiphar, it is likely, chose that prison, because it was the worst; but God designed to open the way to Joseph's honour. Joseph was owned and righted by his God. He was away from all his friends and relations; he had none to help or comfort him; but the Lord was with Joseph, and showed him mercy. Those that have a good conscience in a prison, have a good God there. God gave him favour in the sight of the keeper of the prison; he trusted him to manage the affairs of the prison. A good man will do good wherever he is, and will be a blessing even in bonds and banishment. Let us not forget, through Joseph, to look unto Jesus, who suffered being tempted, yet without sin; who was slandered, and persecuted, and imprisoned, but without cause; who by the cross ascended to the throne. May we be enabled to follow the same path in submitting and in suffering, to the same place of glory.

1. And Joseph was brought down. For the purpose of connecting it with the remaining part of the history, Moses repeats what he had briefly touched upon, that Joseph had been sold to Potiphar the Egyptian: he then subjoins that God was with Joseph, so that he prospered in all things. For although it often happens that all things proceed with wicked men according to their wish, whom God nevertheless does not bless with his favor; still the sentiment is true and the expression of it proper, that it is never well with men, except so far as the Lord shows himself to be gracious to them. For he vouchsafes his blessing, for a time, even to reprobates, with whom he is justly angry, in order that he may gently invite and even allure them to repentance; and may render them more inexcusable, if they remain obstinate; meanwhile, he curses their felicity. Therefore, while they think they have reached the height of fortune, their prosperity, in which they delighted themselves, is turned into ruin. Now whensoever God deprives men of his blessing, whether they be strangers or of his own household, they must necessarily decline; because no good flows except from Him as the fountain. The world indeed forms for itself a goddess of fortune, who whirls round the affairs of men; or each man adores his own industry; but Scripture draws us away from this depraved imagination, and declares that adversity is a sign of God’s absence, but prosperity, a sign of his presence. However, there is not the least doubt that the peculiar and extraordinary favor of God appeared towards Joseph, so that he was plainly known to be blessed by God. Moses immediately afterwards adds, that Joseph was in the house of his master, to teach us that he was not at once elevated to an honorable condition. There was nothing more desirable than liberty; but he is reckoned among the slaves, and lives precariously, holding his life itself subject to the will of his master. Let us then learn, even amidst our sufferings, to perceive the grace of God; and let it suffice us, when anything severe is to be endured, to have our cup mingled with some portion of sweetness, lest we should be ungrateful to God, who, in this manner, declares that he is present with us.

3. And his master saw. Here that which has been lately alluded to more clearly appears, that the grace of God shone forth in Joseph, in no common or usual manner; since it became thus manifest to a man who was a heathen, and, in this respect, blind. How much more base is our ingratitude, if we do not refer all our prosperous events to God as their author; seeing that Scripture often teaches us, that nothing proceeding from men, whether counsels, or labors, or any means which they can devise, will profit them, except so far as God gives his blessing. And whereas Potiphar, on this account, conceived so much greater regard for Joseph, as to set him over his house; we hence gather, that heathens may be so affected by religion, as to be constrained to ascribe glory to God. However, his ingratitude again betrays itself, when he despises that God whose gifts he estimates so highly in the person of Joseph. He ought at least to have inquired who that God was, that he might conform himself to the worship due to him: but he deems it enough, insomuch as he thinks it will be for his private advantage, to acknowledge that Joseph was divinely directed, in order that he may use his labor with greater profit.

The lord made all that he did to prosper in his hand. This was a wonderful method of procedure, that the entire blessing by which the Lord was pleased to testify his paternal love towards Joseph, should turn to the gain of the Egyptians. For since Joseph neither sowed nor reaped for himself, he was not at all enriched by his labor. But in this way it was brought about that a proud man, who otherwise might have abused him as a vile and sordid slave, should treat him humanely and liberally. And the Lord often soothes the wicked by such favors, lest when they have suffered any injury, they should turn the fury of their indignation against the pious. We here see how abundantly the grace of God is poured out upon the faithful, since a portion of his kindness flows from them even to the reprobate. We are also taught what an advantage it is to receive the elect children of God to our hospitality, or to join ourselves to those whom the divine favor thus accompanies, that it may diffuse its fragrance to those who are near them. But since it would not greatly profit us to be saturated with those temporal benefits of God, which suffocate and ruin the reprobate; we ought to center all our wishes on this one point, that God may be propitious to us. Far better was it for Joseph that Potiphar’s wealth should be increased for his sake; than it was for Potiphar to make great gain by Joseph.

6. And he left all that he had “Potiphar placed Joseph over his house and over all his substance, and the Lord blessed him for the sake of Joseph, in all which he had, in the house and in the field. Joseph had also, after his exaltation, a man who was over his house. A peculiar and characteristic Egyptian trait! ‘Among the objects of tillage and husbandry,’ says Rosellini, ‘which are pourtrayed on the Egyptian tombs, we often see a steward who takes account and makes a registry of the harvest, before it is deposited in the store-house.’” — Hengstenberg’s Egypt and the Books of Moses, p. 24. Such incidental testimony to the truth of the sacred narrative, is invaluable, especially at a time when men, wise above what is written, are endeavoring to bring the sacred volume into contempt, by casting a doubt upon the veracity of Moses. — Ed. Joseph reaped this fruit of the divine love and kindness towards him, that he was cheered by some alleviation of his servitude, at least, for a short time. But a new temptation soon assailed him. For the favor which he had obtained was not only annihilated, but became the cause and origin of a harsher fortune. Joseph was governor over the whole house of Potiphar. From that post of honor he is hurried into prison, in order that he may be soon brought forth to the punishment of death. What then could enter into his mind, but that he was forsaken and abandoned by God, and was continually exposed to new dangers? He might even imagine that God had declared himself his enemy. This history, therefore, teaches us that the pious have need of peculiar discernment to enable them, with the eyes of faith, to consider those benefits of God by which he mitigates the severity of their crosses. For when he seems to stretch out his hand to them, for the sake of bringing them assistance, the light which had shone forth often vanishes in a moment, and denser darkness follows in its place. But here it is evident, that the Lord, though he often plunges his own people into the waves of adversity, yet does not deceive them; seeing that, by sometimes moderating their sufferings, he grants them time to breathe. So Joseph, though fallen from his office as governor of the house, was yet never deserted; nor had that relaxation of his sufferings proved in vain, by which his mind was raised, not to pride, but to the patient endurance of a new cross. And truly for this end, God meets with us in our difficulties, that then, with collected strength, as men refreshed, we may be the better prepared for other conflicts.

And Joseph was a goodly person, and well-favored. Whereas elegance of form was the occasion of great calamity to holy Joseph, let us learn not greatly to desire those graces of person which may conciliate the favor of the world; but rather let each be content with his own lot. We see to how many dangers they are exposed, who excel in beauty; for it is very difficult for such to restrain themselves from all lascivious desires. Although in Joseph religion so prevailed that he abhorred all impurity; yet Satan contrived a means of destruction for him, from another quarter, just as he is accustomed to turn the gifts of God into snares whereby to catch souls. Wherefore we must earnestly ask of God, that amid so many dangers, he would govern us by his Spirit, and preserve those gifts with which he has adorned us, pure from every stain. When it is said that Potiphar’s wife “cast her eyes upon Joseph,” the Holy Spirit, by this form of speech, admonishes all women, that if they have chastity in their heart, they must guard it by modesty of demeanor. For, on this account also, they bear a veil upon their heads, that they may restrain themselves from every sinful allurement: not that it is wrong for a woman to look at men; but Moses here describes an impure and dissolute look. She had often before looked upon Joseph without sin: but now, for the first time, she casts her eyes upon him, and contemplates his beauty more boldly and wantonly than became a modest woman. Thus we see that the eyes were as torches to inflame the heart to lust. By which example we are taught that nothing is more easy, than for all our senses to infect our minds with depraved desires, unless we are very earnestly on our guard. For Satan never ceases diligently to suggest those things which may incite us to sin. The senses both readily embrace the occasion of sin which is presented to them, and also eagerly and quickly convey it to the mind. Wherefore let every one endeavor sedulously to govern his eyes, and his ears, and the other members of his body, unless he wishes to open so many doors to Satan, into the innermost affections of his heart: and especially as the sense of the eyes is the most tender, no common care must be used in putting them under restraint.

7. Lie with me “How great the corruption of manners with reference to the marriage relation was among the Egyptians, appears from Herodotus, whose account Larcher has compared with the one under consideration. The wife of one of the oldest kings was untrue to him. It was long before a woman could be found who was faithful to her husband; and when one was, at last, found, the king took her without hesitation to himself. From such a state of morals the Biblical narrative can easily be conceived to be natural. The evidence of the monuments is also not very favorable to the Egyptian women. Thus they are represented as addicted to excess in drinking wine, as even becoming so much intoxicated, as to be unable to stand or walk alone, or to carry their liquor discreetly.”” — Egypt and the Books of Moses, p. 25. — Ed. Moses only briefly touches upon the chief points, and the sum of the things he relates. For there is no doubt that this impure woman endeavored, by various arts, to allure the pious youth, and that she insinuated herself by indirect blandishments, before she broke forth to such a shameless kind of license. But Moses, omitting other things, shows that she had been pushed so far by base lust, as not to shrink from openly soliciting a connection with Joseph. Now as this filthiness is a signal proof that carnal lust acts from blind and furious impulses; so, in the person of Joseph, an admirable example of fidelity and continence is set before us. His fidelity and integrity appear in this, that he acknowledges himself to be the more strictly bound, the greater the power with which he is entrusted. Ingenuous and courageous men have this property, that the more is confided to them, the less they can bear to deceive: but it is a rare virtue for those who have the power of doing injury to cultivate honesty gratuitously. Wherefore Joseph is not undeservedly commended by Moses, for regarding the authority with which he was invested by his master, as a bridle to restrain him from transgressing the bounds of duty. Besides, he gives also a proof of his gratitude, in bringing forward the benefits received from his master, as a reason why he should not subject him to any disgrace. And truly hence arises at this day such confusion everywhere, that men are half brutal, because this sacred bond of mutual society is broken. All, indeed, confess, that if they have received any benefit from another, they are under obligation to him: one even reproaches another for his ingratitude; but there are few who sincerely follow the example of Joseph. Lest, however, he should seem to be restrained only by a regard to man, he also declares that the act would be offensive to God. And, indeed, nothing is more powerful to overcome temptation than the fear of God. But he designedly commends the generosity of his master, in order that the wicked woman may desist from her abandoned purpose. To the same point is the objection which he mentions, Neither hath he kept anything back from me but thee, because thou art his wife. Why does he say this, except that, by recalling the religious obligation of marriage, he may wound the corrupt mind of the woman, and may cure her of her insane passion? Therefore he not only strenuously strives to liberate himself from her wicked allurements; but, lest her lusts should prove indomitable, he proposes to her the best remedy. And we may know that the sanctity of marriage is here commended to us in the history of Joseph, whereby the Lord would declare himself to be the maintainer of matrimonial fidelity, so that none who violate another’s bed should escape his vengeance. For he is a surety between the man and his wife, and requires mutual chastity from each. Whence it follows that, besides the injury inflicted upon man, God himself is grievously wronged.

10. As she spake to Joseph day by day. The constancy of Joseph is commended; from which it appears that a real fear of God reigned in his mind. Whence it came to pass that he not only repelled one attack, but stood forth, to the last, the conqueror of all temptations. We know how easy it is to fall when Satan tempts us through another: because we seem exempt from blame, if he who induces us to commit the crime, bears a part of it. Scimus quam lubricus sit lapsus, dum aliunde nobis flabella suscitat Satan: quia videmur culpa exempti, si ejus partem sustinet qui nos ad flagitium inducit. The French translation is, Nous savons combien il est aise de tomber, quand Satan nous suscite des soufflets d’ailleurs: car il nous semble que nous sommes exempts de la faute, si celuy qui nous a induit a mal en soustient une partie. The sentiment of the passage seems loosely expressed, and certainly required some limitation. The old English translator omits it, as he does many others, entirely. — Ed. Holy Joseph, therefore, must have been endowed with the extraordinary power of the Spirit, seeing that he stood invincible to the last, against all the allurements of the impious woman. So much the more detestable is the wickedness of her, who is neither corrected by time, nor restrained by many repulses. When she sees a stranger, and one who had been sold as a slave, so discreet and so faithful to his master, when she is also sacredly admonished by him not to provoke the anger of God, how indomitable is that lust which gives no place to shame. Now, because we here see into what evils persons will rush, when regard to propriety is extinguished by carnal intemperance, we must entreat the Lord that He will not suffer the light of his Spirit to be quenched within us.

11. And it came to pass about this time. That is, in the process of time, seeing she will not desist from soliciting holy Joseph, it happens at length, that she adds force to blandishments. Now, Moses here describes the crisis Epitasis, Greek ἐπίτασις the point in a play wherein the plot thickens. — Ed of the combat. Joseph had already exhibited a noble and memorable example of constancy; because, as a youth, so often tempted, through a constant succession of many days, he had preserved the even tenor of his way; and at that age, to which pardon is wont to be granted, if it break forth into intemperance, he was more moderate than almost any old man. But now when the woman openly raves, and her love is turned into fury, the more arduous the contest has become, the more worthy of praise is his magnanimity, which remains inflexible against this assault. Joseph saw that he must incur the danger of losing both his character and his life: he chose to sacrifice his character, and was prepared to relinquish life itself, rather than to be guilty of such wickedness before God. Seeing the Spirit of God proposes to us such an example in a youth, what excuse does he leave for men and women of mature age, if they voluntarily precipitate themselves into crime, or fall into it by a light temptation? To this, therefore, we must bend all our efforts, that regard for God alone, may prevail to subdue all carnal affections, and even that we may more highly value a good and upright conscience than the plaudits of the whole world. For no one will prove that he heartily loves virtue, but he who, being content with God as his only witness, does not hesitate to submit to any disgrace, rather than decline from the path of duty. And truly, since even among heathens such proverbs as these are current, “that conscience is a thousand witnesses,” and that it is “a most beautiful theater,” we should be greatly ashamed of our stupor, unless the tribunal of God stands so conspicuously in our view, as to cast all the perverse judgments of the world into the shade. Therefore, away with those vain pretexts, “I wish to avoid offense,” “I am afraid lest men should interpret amiss what I have done aright;” because God does not regard himself as being duly honored, unless we, ceasing to be anxious about our own reputation, follow wheresoever he alone calls us; not that he wishes us simply to be indifferent to our own reputation, but because it is an indignity, as well as an absurdity, that he should not be preferred to men. Let, then, the faithful, as much as in them lies, endeavor to edify their neighbors by the example of an upright life; and for this end, let them prudently guard against every mark of evil; but if it be necessary to endure the infamy of the world, let them through this temptation also, proceed in the direction of their divine vocation.

He hath brought in an Hebrew unto us. Here we see what desperation can effect. For the wicked woman breaks forth from love into fury. Whence it clearly appears what brutal impulses lust brings with it, when its reins are loosened. Certainly alien Satan has once gained the dominion over miserable men, he never ceases to hurry them hither and thither, until he drives them headlong by the spirit of giddiness and madness. We see, also, how he hardens to obstinacy the reprobate, whom he holds fast bound under his power. God, indeed, often inspires the wicked with terror, so that they commit their crimes with trembling. And it is possible that the signs of a guilty conscience appeared in the countenance and in the words of this impure woman: nevertheless, Satan confirms her in that degree of hardness, that she boldly adopts the design to ruin the holy youth; and, at the moment, contrives the fraud by which she may oppress him, though innocent, just as if she had long meditated, at leisure, on his destruction. She had before sought secrecy, that no witness might be present; now she calls her domestics, that, by this kind of prejudging of the case, she may condemn the youth before her husband. Besides, she involves her husband in the accusation, that she may compel him, by a sense of shame, to punish the guiltless. “It is by thy fault, (she says,) that this stranger has been mocking me.” What other course does she leave open to her husband, than that he should hasten, with closed eyes, to avenge her, for the sake of purging himself from this charge? Therefore, though all wicked persons are fearful, yet they contract such hardness from their stupor, that no fear hinders them from rushing obstinately forward into every abyss of iniquity, and insolently trampling upon the good and simple. And we must obscene this trial of the holy man, in order that we may take care to be clothed with that spirit of fortitude, which not even the iron-hardness of the wicked shall be able to break. Even this other trial was not a light one, that he receives so unworthy a reward of his humanity. He had covered the disgrace of the woman in silence, in order that she might have had opportunity to repent, if she had been curable; he now sees that, by his modesty, he has brought himself into danger of death. We learn, by his not sinking under the trial, that it was his sincere determination to yield himself freely to the service of God. And we must do the same, in order that the ingratitude of men may, by no means, cause us to swerve from our duty.

19. When his master heard the words of his wife. Seeing that a color so probable was given to the transaction, there is no wonder that jealousy, the motions of which are exceedingly vehement and ardent, should so far have prevailed with Potiphar, as to cause him to credit the calumnies of his wife. Yet the levity with which he instantly thrust a servant, whom he had found prudent and honest, into prison, without examining the cause, cannot be excused. He ought certainly to have been less under the influence of his wife. And, therefore, he received the just reward of his too easy folly, by cherishing with honor, a harlot in the place of a wife, and by almost performing the office of a pander. This example is useful to all; yet husbands especially are taught that they must use prudence, lest they should be carried rashly hither and thither, at the will of their wives. And, truly, since we everywhere see that they who are too obsequious to their wives are held up to ridicule; let us know that the folly of these men is condemned by the just judgment of God, so that we may learn to pray for the spirit of gravity and moderation. There is no doubt that Moses expressly condemns the rashness of Potiphar, in becoming inflamed against Joseph, as soon as he had heard his wife, and in giving the reins to his indignation, just as if the guilt of Joseph had been proved; for thus all equity is excluded, no just defense is allowed, and finally, the true and accurate investigation of the cause is utterly rejected. But it may be asked, How could the jealousy of Potiphar be excited, since Moses before has said that he was an eunuch? See the comment on Genesis 37:36. The solution of the question is easy; they were accustomed to be called eunuchs in the East, not only who were so really, but who were satraps and nobles. Wherefore, this name is of the same force as if Moses had said that he was one of the chief men of the court. To the whole of this account the sceptical writers of the continent imagine that they have found an insurable objection. Tuch remarks, “The narrator abandons the representation of a distinguished Egyptian, in whose house the women live separately,” etc. “The error,” observes Hengstenberg, “however, lies here, not on the side of the author, but on that of his critics. They are guilty of inadvertently transferring that which universally prevails in the East to Egypt, which the author avoids, and thereby exhibits his knowledge of the condition of the Egyptians. According to the monuments, the women in Egypt lived under far less restraint than in the East, or even in Greece.” — Egypt and the Books of Moses, p. 26. — Ed.

20. And put him into the prison. Though Moses does not state with what degree of severity Joseph was afflicted at the beginning of his imprisonment, yet we readily gather that he was not allowed any liberty, but was thrust into some obscure dungeon. The authority of Potiphar was paramount; he had the keeper of the prison under his power, and at his disposal. What clemency could be hoped for from a man who was jealous and carried away with the vehemence of his anger? There is no doubt that what is related of Joseph in Psalm 105:18,

“His feet were made fast in fetters, and the iron entered into his soul,”

had been handed down by tradition from the fathers. What a reward of innocence! For, according to the flesh, he might ascribe whatever he was suffering to his integrity. Truly, in this temptation he must have mourned in great perplexity and anxiety before God. And though Moses does not record his prayers, yet, since it is certain that he was not crushed beneath the cross, and did not murmur against it, it is also probable that he was reposing on the hope of Divine help. And to flee unto God is the only stay which will support us in our afflictions, the only armor which renders us invincible.

21. But the Lord was with Joseph. It appears, from the testimony of the Psalmist just cited, that Joseph’s extreme sufferings were not immediately alleviated. The Lord purposely suffered him to be reduced to extremity, that he might bring him back as from the grave. We know that as the light of the sun is most clearly seen when we are looking from a dark place; so, in the darkness of our miseries, the grace of God shines more brightly when, beyond expectation, he succors us. Moreover, Moses says, the Lord was with Joseph, because he extended this grace or mercy towards him; whence we may learn, that God, even when he delivers us from unjust violence, or when he assists us in a good cause, is yet induced to do so by his own goodness. For since we are unworthy that he should grant us his help, the cause of its communication must be in himself; seeing that he is merciful. Certainly if merits, which should lay God under obligation, are to be sought for in men, they would have been found in Joseph; yet Moses declares that he was assisted by the gratuitous favor of God. This, however, is no obstacle to his leaving received the reward of his piety, which is perfectly consistent with the gratuitous kindness of God. The manner of exercising this kindness is also added; namely, that the Lord gave him favor with the keeper of the prison. There is, indeed, no doubt that Joseph was acceptable to the keeper for many reasons: for even virtue conciliates favor to itself; and Moses has before shown that the holy man was amiable in many ways; but because it often happens that the children of God are treated with as great inhumanity as if they were the worst of all men, Moses expressly states that the keeper of the prison, at length, became humane; because his mind, which was not spontaneously disposed to equity, had been divinely inclined to it. Therefore, that the keeper of the prison, having laid aside his cruelty, acted with kindness and gentleness, was a change which proceeded from God, who governs the hearts of men according to his own will. But it is a wonder that the keeper of the prison did not fear lest he should incur the displeasure of Potiphar: and even that Potiphar himself, who without difficulty could have interfered, should yet have suffered a man whom he mortally hated to be thus kindly and liberally treated. It may be answered with truth, that his cruelty had been divinely restrained: but it is also probable that he had suspected, and at length, been made acquainted with the subtle scheme of his wife. Although, however, he might be appeased towards holy Joseph, he was unwilling to acquit him to his own dishonor. Meanwhile the remarkable integrity of Joseph manifests itself in this, that when he is made the guard of the prison, and has the free administration of it, he nevertheless does not attempt to escape, but waits for the proper season of his liberation.

CHAPTER 40.

Genesis 40:1-23

1. And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt.

1. Fuit autem, posthaec peccaverunt pincerna regis AEgypti, et pistor contra dominum suum regem. Aegypti, et pistor conra dominum suum regen. Aegypti.

2. And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers.

2. Itaque iratus est Pharao contra utrumque satrapam suum, contra principem pincernarum et contra principem pistorum.

3. And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound.

3. Et posuit illos in custodia domus principis satellitum, in domo carceris, in loco in quo Joseph vinctus erat.

4. And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.

4. Et praeposuit princeps satellitum ipsum Joseph eis, et ministrabat eis: fuerunt autem per annum in custodia.

5. And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.

5. Porro somniaverunt somnium uterque ipsorum, puisque somnium suum nocte eadem: singuli secundum interpretationem somnii sui, princerna et pistor qui fuerant regi Aegypti, qui erant vincti in domo carceris.

6. And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad.

6. Et venit ad eos Joseph mane, et vidit eos, et ecce, erant tristitia affecti.

7. And he asked Pharaoh’s officers that were with him in the ward of his lord’s house, saying, Wherefore look ye so sadly to day?

7. Tune interrogavit principes Pharaonis, qui erant secum in custodia domus domini sui, dicendo, Cur facies vestrae sunt afflictae hodie?

8. And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.

8. Et dixerunt ad eum, Somnium somniavimus, et qui interpretetur illud, non est. Et dixit ad eos Joseph, Nonne Dei sunt interpretationes? Narrate quaeso mihi.

9 And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;

9. Et narravit princeps pincernarum somnium suum ipsi Joseph, et dixit ei, Me somniante, ecce, vitis erat coram me.

10. And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes:

10. Et in vite erant tres rami, et dum floreret, ascendit flos ejus, et maturuerunt botri ejus in uvas.

11. And Pharaoh’s cup was in my hand: and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.

11. Et calix Pharaonis erat in manu mea, et accipiebam uvas, et exprimebam eas in calicem Pharaonis, et dabam calicem in manu Pharaonis.

12. And Joseph said unto him, This is the interpretation of it: The three branches are three days:

12. Et dixit ei Joseph, Haec est interpretatio ejus, Tres rami, tres dies sunt.

13. Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh’s cup into his hand, after the former manner when thou wast his butler.

13. In fine trium dierum elevabit Pharao caput tuum, et redire faciet to ad locum tuum, et dabis calicem Pharaoni in manu ejus secundum consuetudinem primam, quando eras pincerna ejus.

14. But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house:

14. Sed memento mihi tecum, quum bene fuerit tibi: et fac quaeso mecum misericordiam, et mentionem mei fac Pharaoni, et educere fac me e domo hac:

15. For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.

15. Quia furto auferendo, furto ablatus sum e terra Hebraeorum: et etiam hic non feci quiequam, ut ponerent me in carcerem.

16. When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head:

16. Et vidit princeps pistorum, quod bene interpretatus esset, et dixit ad Joseph, Etiam me somniante, ecce, tria canistra alba super caput meum.

17. And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head.

17. Et in canistro superiori erat ex omni cibo Pharaonis, opere pistorio: et aves comedebant illud e canistro, quod erat super caput meum.

18. And Joseph answered and said, This is the interpretation thereof: The three baskets are three days:

18. Et respondit Joseph, et dixit, Haec est interpretatio ejus, Tria eanistra, tres dies sunt.

19. Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.

19. In fine trium dierum auferet Pharao caput tuum a to, et suspendet to in ligno, et comedent aves carnem tuam a to.

20. And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.

20. Et fuit in die tertia, die qua natus fuerat Pharao, fecit convivium omnibus servis suis, et elevavit caput principis pincernarum et caput principis pistorum in medio servorum suorum.

21. And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand:

21. Ac redire fecit principem pimcernarum ad propinationem suam, et dedit calicem in manu Pharaoni:

22 But he hanged the chief baker: as Joseph had interpreted to them.

22. Principem autem pistorum suspendit, quemadmodum interpretatus fuerat eis Joseph.

23. Yet did not the chief butler remember Joseph, but forgat him.

23. Et non est recordatus princeps pincernarum ipsius Joseph, sed oblitus est ejus.

CHAPTER 39

Ge 39:1-23. Joseph in Potiphar's House.

1. Potiphar--This name, Potiphar, signifies one "devoted to the sun," the local deity of On or Heliopolis, a circumstance which fixes the place of his residence in the Delta, the district of Egypt bordering on Canaan.

officer--literally, "prince of the Pharoah"--that is, in the service of government.

captain of the guard--The import of the original term has been variously interpreted, some considering it means "chief cook," others, "chief inspector of plantations"; but that which seems best founded is "chief of the executioners," the same as the captain of the watch, the zabut of modern Egypt [Wilkinson].

bought him ... of the Ishmaelites--The age, appearance, and intelligence of the Hebrew slave would soon cause him to be picked up in the market. But the unseen, unfelt influence of the great Disposer drew the attention of Potiphar towards him, in order that in the house of one so closely connected with the court, he might receive that previous training which was necessary for the high office he was destined to fill, and in the school of adversity learn the lessons of practical wisdom that were to be of greatest utility and importance in his future career. Thus it is that when God has any important work to be done, He always prepares fitting agents to accomplish it.

2. he was in the house of his master--Those slaves who had been war captives were generally sent to labor in the field and subjected to hard treatment under the "stick" of taskmasters. But those who were bought with money were employed in domestic purposes, were kindly treated, and enjoyed as much liberty as the same class does in modern Egypt.

3. his master saw that the Lord was with him--Though changed in condition, Joseph was not changed in spirit; though stripped of the gaudy coat that had adorned his person, he had not lost the moral graces that distinguished his character; though separated from his father on earth, he still lived in communion with his Father in heaven; though in the house of an idolater, he continued a worshipper of the true God.

5. the Lord blessed the Egyptian's house for Joseph's sake, &c.--It might be--it probably was--that a special, a miraculous blessing was poured out on a youth who so faithfully and zealously served God amid all the disadvantages of his place. But it may be useful to remark that such a blessing usually follows in the ordinary course of things; and the most worldly, unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious principle and a consistent life.

made him overseer in his house--We do not know in what capacity Joseph entered into the service of Potiphar; but the observant eye of his master soon discovered his superior qualities and made him his chief, his confidential servant (compare Ep 6:7; Col 3:23). The advancement of domestic slaves is not uncommon, and it is considered a great disgrace not to raise one who has been a year or two in the family. But this extraordinary advancement of Joseph was the doing of the Lord, though on the part of Potiphar it was the consequence of observing the astonishing prosperity that attended him in all that he did.

7. his master's wife cast her eyes upon Joseph--Egyptian women were not kept in the same secluded manner as females are in most Oriental countries now. They were treated in a manner more worthy of a civilized people--in fact, enjoyed much freedom both at home and abroad. Hence Potiphar's wife had constant opportunity of meeting Joseph. But the ancient women of Egypt were very loose in their morals. Intrigues and intemperance were vices very prevalent among them, as the monuments too plainly attest [Wilkinson]. Potiphar's wife was probably not worse than many of the same rank, and her infamous advances made to Joseph arose from her superiority of station.

9. How then can I do this great wickedness, and sin against God?--This remonstrance, when all inferior arguments had failed, embodied the true principle of moral purity--a principle always sufficient where it exists, and alone sufficient.

14. Then she called unto the men of her house--Disappointed and affronted, she vowed revenge and accused Joseph, first to the servants of the house, and on his return to her lord.

See, he hath brought in an Hebrew ... to mock us--an affected and blind aspersion of her husband for keeping in his house an Hebrew, the very abomination of Egyptians.

20. Joseph's master took him, and put him into the prison--the roundhouse, from the form of its construction, usually attached to the dwelling of such an officer as Potiphar. It was partly a subterranean dungeon (Ge 41:14), though the brick-built walls rose considerably above the surface of the ground, and were surmounted by a vaulted roof somewhat in the form of an inverted bowl. Into such a dungeon Potiphar, in the first ebullition of rage, threw Joseph and ordered him to be subjected further to as great harshness of treatment (Psa 105:18) as he dared; for the power of masters over their slaves was very properly restrained by law, and the murder of a slave was a capital crime.

a place where the king's prisoners were bound--Though prisons seem to have been an inseparable appendage of the palaces, this was not a common jail--it was the receptacle of state criminals; and, therefore, it may be presumed that more than ordinary strictness and vigilance were exercised over the prisoners. In general, however, the Egyptian, like other Oriental prisons, were used solely for the purposes of detention. Accused persons were cast into them until the charges against them could be investigated; and though the jailer was responsible for the appearance of those placed under his custody, yet, provided they were produced when called, he was never interrogated as to the way in which he had kept them.

21-23. The Lord ... gave him favour in the sight of the keeper of the prison, &c.--It is highly probable, from the situation of this prison (Ge 40:3), that the keeper might have been previously acquainted with Joseph and have had access to know his innocence of the crime laid to his charge, as well as with all the high integrity of his character. That may partly account for his showing so much kindness and confidence to his prisoner. But there was a higher influence at work; for "the Lord was with Joseph, and that which he did, the Lord made it to prosper."

An officer of Pharaoh, captain of the guard - Mr. Ainsworth, supposing that his office merely consisted in having charge of the king's prisoners, calls Potiphar provost marshal! See Clarke on Gen 37:36 (note), See Clarke on Gen 40:3 (note).

He made him overseer - הפקיד hiphkid, from פקד pakad, to visit, take care of, superintend; the same as επισκοπος, overseer or bishop, among the Greeks. This is the term by which the Septuagint often express the meaning of the original.

Joseph was a goodly person, and well favored - יפה תאר ויפה מראה yepkeh thoar, vipheh mareh, beautiful in his person, and beautiful in his countenance. The same expressions are used relative to Rachel; see them explained Gen 29:17 (note). The beauty of Joseph is celebrated over all the East, and the Persian poets vie with each other in descriptions of his comeliness. Mohammed spends the twelfth chapter of the Koran entirely on Joseph, and represents him as a perfect beauty, and the most accomplished of mortals. From his account, the passion of Zuleekha (for so the Asiatics call Potiphar's wife) being known to the ladles of the court, they cast the severest reflections upon her: in order to excuse herself, she invited forty of them to dine with her, put knives in their hands, and gave them oranges to cut, and caused Joseph to attend. When they saw him they were struck with admiration, and so confounded, that instead of cutting their oranges they cut and hacked their own hands, crying out, hasha lillahi ma hadha bashara in hadha illa malakon kareemon. "O God! this is not a human being, this is none other than a glorious angel!" - Surat xii., Gen 29:32.

Two of the finest poems in the Persian language were written by the poets Jamy and Nizamy on the subject of Joseph and his mistress; they are both entitled Yusuf we Zuleekha. These poems represent Joseph as the most beautiful and pious of men; and Zuleekha the most chaste, virtuous, and excellent of women, previous to her having seen Joseph; but they state that when she saw him she was so deeply affected by his beauty that she lost all self-government, and became a slave to her passion. Hafiz expresses this, and apologizes for her conduct in the following elegant couplet: -

Men az an husn-i roz afzoon keh

Yusuf dasht danistam Keh ishk az pardah-i ismat beroon arad Zaleekhara. "I understand, from the daily increasing beauty which

Joseph possessed, How love tore away the veil of chastity from Zuleekha."

The Persian poets and eastern historians, however, contrive to carry on a sort of guiltless passion between them till the death of Potiphar, when Zuleekha, grown old, is restored to youth and beauty by the power of God, and becomes the wife of Joseph. What traditions they had beside the Mosaic text for what they say on this subject, are now unknown; but the whole story, with innumerable embellishments, is so generally current in the East that I thought it not amiss to take this notice of it. The twelfth chapter of the Koran, which celebrates the beauty, piety, and acts of this patriarch, is allowed to be one of the finest specimens of Arabic composition ever formed; and the history itself, as told by Moses, is one of the most simple, natural, affecting, and well-told narratives ever published. It is a master-piece of composition, and never fails of producing its intended effect on the mind of a careful reader. The Arab lawgiver saw and felt the beauties and excellences of his model; and he certainly put forth all the strength of his own language, and all the energy of his mind, in order to rival it.

My master wotteth not - Knoweth not, from the old Anglo-Saxon, witan, to know; hence, wit, intellect, understanding, wisdom, prudence.

How then - ואיך veeik, and how? Joseph gives two most powerful reasons for his noncompliance with the wishes of his mistress:

1. Gratitude to his master, to whom he owed all that he had.

2. His fear of God, in whose sight it would be a heinous offense, and who would not fail to punish him for it.

With the kindness of his master and the displeasure of God before his eyes, how could he be capable of committing an act of transgression, which would at once have distinguished him as the most ungrateful and the most worthless of men?

He hath brought in a Hebrew unto us - Potiphar's wife affects to throw great blame on her husband, whom we may reasonably suppose she did not greatly love. He hath brought in - he hath raised this person to all his dignity and eminence, to give him the greater opportunity to mock us. לפחק letsachek, here translated to mock, is the same word used in Gen 26:8, relative to Isaac and Rebekah; and is certainly used by Potiphar's wife in Gen 39:17, to signify some kind of familiar intercourse not allowable but between man and wife.

Put him into the prison - בית סהר beith sohar, literally the round house; in such a form the prison was probably built.

The Lord was with Joseph - It is but of little consequence where the lot of a servant of God may be cast; like Joseph he is ever employed for his master, and God honors him and prospers his work.

1. He who acknowledges God in all his ways, has the promise that God shall direct all his steps. Joseph's captivity shall promote God's glory; and to this end God works in him, for him, by him. Even the irreligious can see when the Most High distinguishes his followers. Joseph's master saw that Jehovah was with him; and from this we may learn that the knowledge of the true God was in Egypt, even before the time of Joseph, though his worship was neither established nor even tolerated there. Both Abraham and Isaac had been in Egypt, and they had left a savor of true godliness behind them.

2. Joseph's virtue in resisting the solicitations of his mistress was truly exemplary. Had he reasoned after the manner of men, he might have soon found that the proposed intrigue might be carried on with the utmost secrecy and greatly to his secular advantage. But he chose to risk all rather than injure a kind benefactor, defile his conscience, and sin against God. Such conduct is so exceedingly rare that his example has stood on the records of time as almost without a parallel, admired by all, applauded by most, and in similar circumstances, I am afraid, imitated by few. The fable of the brave and virtuous Bellerophon and Sthenobaea, wife of Proetus, king of the Argives, was probably founded on this history.

3. Joseph fled and got him out. To know when to fight and when to fly are of great importance in the Christian life. Some temptations must be manfully met, resisted, and thus overcome; from others we must fly. He who stands to contend or reason, especially in such a case as that mentioned here, is infallibly ruined. Principiis obsta, "resist the first overtures of sin," is a good maxim. After-remedies come too late.

4. A woman of the spirit of Potiphar's wife is capable of any species of evil. When she could not get her wicked ends answered, she began to accuse. This is precisely Satan's custom: he first tempts men to sin, and then accuses them as having committed it, even where the temptation has been faithfully and perseveringly resisted! By this means he can trouble a tender conscience, and weaken faith by bringing confusion into the mind. Thus the inexperienced especially are often distracted and cast down; hence Satan is properly called the accuser of the brethren, Rev 12:10.

Very useful lessons may be drawn from every part of the relation in this chapter, but detailing the facts and reasoning upon them would be more likely to produce than prevent the evil. An account of this kind cannot be touched with too gentle a hand. Others have been profuse here; I chose to be parsimonious, for reasons which the intelligent reader will feel as well as myself. Let this remark be applied to what has been said on the sin of Onan, Genesis 38.

The Jews have a proverb, If the world did but know the worth of good men, they would hedge them about with pearls. Joseph was sold to an officer of Pharaoh, with whom he might get acquainted with public persons, and public business, and so be fitted for the preferment he was afterwards designed for. What God intends men for, he will be sure, some way or other, to qualify them for.

Those that can separate us from all our friends, cannot deprive us of the gracious presence of our God. When Joseph had none of his relations with him, he had his God with him, even in the house of the Egyptian: Joseph was banished from his father's house, but the Lord was with him. It is God's presence with us that makes all we do prosperous. Those that would prosper, must therefore make God their friend; and those that do prosper, must therefore give God the praise.

He knew not ought he had, save the bread which he did eat - The servant had all the care and trouble of the estate, the master had only the enjoyment of it; an example not to be imitated by any master, unless he could be sure that he had one like Joseph for a servant.

How can I sin against God - Not only how shall I do it and sin against my master, my mistress, myself, my own body and soul, but against God? - Gracious souls look upon this as the worst thing in sin, that it is against God, against his nature and his dominion, against his love and his design. They that love God, for this reason hate sin.

He hearkened not to her, so much as to be with her. Those that would be kept from harm, must keep themselves out of harm's way.

When she laid hold on him, he left his garment in her hand - He would not stay to parley with the temptation, but flew out from it with the utmost abhorrence, he left his garment as one escaping for his life.

Where the king's prisoners were bound - Potiphar, it is likely, chose that prison because it was the worst; for there the irons entered into the soul, Psa 105:18, but God designed it to pave the way to his enlargement. Our Lord Jesus, like Joseph was bound, and numbered with the transgressors.

But the Lord was with Joseph and shewed him mercy. God despiseth not his prisoners, Psa 69:33. No gates nor bars can shut out his gracious presence from his people. God gave him favour in the sight of the keeper of the prison - God can raise up friends for his people even where they little expect them. The keeper saw that God was with him, and that every thing prospered under his hand, and therefore intrusted him with the management of the affairs of the prison.

2 And the LORD was with Joseph , and he was a prosperous man, and he was in the house of his master the Egyptian.

With his gracious presence and blessing, as this phrase is taken here ver. 21. and Gen. 21. 22. and 26. 24.

He doth not endeavour to make an escape to his Father, but demeaned himself patiently and faithfully in the station into which Gods Providence had brought him.

Marginal references: 1 Sam. 16. 18. and 18. 28. A[illegible: 1+ letters]t. 7. 9.

3 And his master saw that the LORD was with him , and that the LORD made all that he did, to prosper in his hand .

The Heathens owned a supreme God and his overruling Providence in affairs, though they did not glorifie him as God, but worshipped the Creature with and more than the creator, Rom. 1. 25.

(i. e.) Under his ministery as this phrase is used Exod. 4. 13. Levit. 8. 36. Prov. 26. 6. and oft elsewhere.

4 And Joseph found grace in his sight, and he served him , and he made him overseer over his house, and all that he had he put into his hand .

Not now as a slave, but in an higher degree.

(i. e.) Committed to his care and management, as Gen. 16. 6. Object. How could this be, when Ioseph understood not the Egyptian Tongue? Answ. Ioseph doubtless when he came thither did, as much as possibly he could, endeavour to get the knowledge of that Language, and being a person of excellent parts would soon obtain it, especially because of the great affinity between that Language and his own. Nor must we think that Ioseph was thus highly advanced in an instant but by degrees, step by step, and after some considerable time.

6 And he left all that he had, in Josephs hand: and he knew not ought he had, save the bread which he did eat : and Joseph was a goodly person, and well-favoured.

He took care for nothing, but that he might eat and drink and fare deliciously. Nor did he indeed take any care for that, it being provided for him by other hands. Others thus, he took care for nothing, but committed all to Ioseph, except his bread, which he would not have provided by an Hebrew hand, because the Egyptians might not eat bread with the Hebrews, Gen. 43. 32. But that was no impediment, for neither did Ioseph eat with his master, nor was he the cook to dress it for him. But he might provide food for him, as afterwards he did for all the Egyptians without any scruple on their side.

7 And it came to pass after these things, that his masters wife cast her eyes upon Joseph , and she said, lie with me.

In a lascivious and unchast manner. See Io[illegible: 1+ letters] 31. 1. Mat. 5. 28. 2 Pet. 2. 14.

10 And it came to pass, as she spake to Joseph day by day, that he hearkned not unto her, to lie by her, or to be with her .

He avoided her company and familiar conversation, as evil in it self, the present circumstances considered, and as an occasion of further evil. See Prov. 1. 15. and 5. 8. 1 Cor. 15. 33. 1 Thess. 5. 22. 1 Tim. 5. 14.

11 And it came to pass about this time , that Joseph went into the house to do his business , and there was none of the men of the house there within .

Or, Vpon a certain day, which she thought convenient for the reason following.

That which belonged to his charge; to cast up his accounts, as the Chaldee renders it, which requiring privacy gave her this opportunity.

To wit, in that part of the house where Ioseph was.

12 And she caught him by his garment, saying, Lie with me: and he left his garment in her hand , and fled, and got him out.

Which he would not strive to get from her, partly for reverence to his mistress; partly in detestation of her wickedness whereby even his garment might seem to be infected; and partly to put himself and her out of the danger of further temptation.

14 That she called unto the men of her house , and spake unto them, saying, see, he hath brought in an Hebrew unto us, to mock us : he came in unto me to lie with me, and I cryed with a loud voice.

To such as were in other parts of the house, whom she called in as witnesses for her husbands satisfaction.

(i. e.) My Husband, whom she would not name, as it were out of disdain and high displeasure for being the occasion of this horrid affront. Thus the pronouns he and they are oft used by way of contempt, as Luk. 14. 24. and 19. 27. Iohn 7. 11. and 8. 10.

So she calls him to render him hateful and contemptible to the Egyptians.

To abuse me; or to vitiate and defile me: For that word is oft used in an obscene sense.

She insinuates, that this was not onely an indignity to her, but an injury to all the Family, which therefore they were obliged to revenge.

Marginal references: Heb. great.

17 And she spake unto him according to these words, saying: The Hebrew servant which thou hast brought unto us , came in unto me to mock me.

So she makes her husband accessory to the crime, that she might provoke him to the sharper revenge.

18 And it came to pass, as I lift up my voice, and cryed, that he left his garment with me, and fled out .

An improbable story, and an evidence that the violence was on her side, otherwise if he had attempted violence upon her person, he would not have forborn violence to the recovery of his garment, which he very well knew might he made a pretence against him.

20 And Josephs master took him, and put him into the prison , a place where the Kings prisoners were bound: and he was there in the prison.

Quest. Why did he not kill him, the crime being capital and he having so undoubted a power in his hand to do it? Answ. 1. It is probable, he was a little moderated by Iosephs Apology, which doubtless he made for himself, though it be not here recorded. 2. This is to be ascribed to the good Providence of God, which restrains the waves of the Sea, and the passions of men, and sets them their bounds which they shall not pass, which watched over Ioseph in a peculiar manner.

Traitours or great offenders against the King, whose Prison doubtless was none of the easiest, and therefore it is called a Dungeon, Gen. 40. 15. and 41. 14. and he indured great hardship in it. See Psal. 105. 18.

21 But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison .

The Gaoler, who under Potiphar was the Keeper of that particular prison.

Marginal references: Heb. extended kindness u[illegible: 1+ letters]to him.; Exod. 3. 21. and 11. 3. and 12. 36. Psal. 106. 46. Prov. 16. 7. Dan. 1. 9.

22 And the keeper of the prison committed to Josephs hand all the prisoners that were in the prison, and whatsoever they did there, he was the doer of it .

They did nothing but by Iosephs command or permission.

Gen 39:1-5

In Potiphar’s House. - Potiphar had bought him of the Ishmaelites, as is repeated in Gen 39:1 for the purpose of resuming the thread of the narrative; and Jehovah was with him, so that the prospered in the house of his Egyptian master. מצליח אישׁ: a man who has prosperity, to whom God causes all that he undertakes and does to prosper. When Potiphar perceived this, Joseph found favour in his eyes, and became his servant, whom he placed over his house (made manager of his household affairs), and to whom he entrusted all his property (כּל־ישׁ־לו Gen 39:4 = ישׁ־לו כּל־אשׁר Gen 39:5, Gen 39:6). This confidence in Joseph increased, when he perceived how the blessing of Jehovah (Joseph’s God) rested upon his property in the house and in the field; so that now “he left to Joseph everything that he had, and did not trouble himself אתּו (with or near him) about anything but his own eating.”

Gen 39:6-9

Joseph was handsome in form and feature; and Potiphar’s wife set her eyes upon the handsome young man, and tried to persuade him to lie with her. But Joseph resisted the adulterous proposal, referring to the unlimited confidence which his master had placed in him. He (Potiphar) was not greater in that house than he, and had given everything over to him except her, because she was his wife. “How could he so abuse this confidence, as to do this great wickedness and sin against God!”

Gen 39:10-12

But after she had repeated her enticements day after day without success, “it came to pass at that time (הזּה כּהיּום for the more usual הזּה כּיּום (Gen 50:20), lit., about this day, i.e., the day in the writer’s mind, on which the thing to be narrated occurred)that Joseph came into his house to attend to his duties, and there were none of the house-servants within.” And she laid hold of him by his garment and entreated him to lie with her; but he left his garment in her hand and fled from the house.

Gen 39:13-18

When this daring assault upon Joseph’s chastity had failed, on account of his faithfulness and fear of God, the adulterous woman reversed the whole affair, and charged him with an attack upon her modesty, in order that she might have her revenge upon him and avert suspicion from herself. She called her house-servants and said, “See, he (her husband, whom she does not think worth naming) has brought us a Hebrew man (“no epitheton ornans to Egyptian ears: Gen 43:32”) to mock us (צחק to show his wantonness; us, the wife and servants, especially the female portion): he came in unto me to lie with me; and I cried with a loud voice...and he left his garment by me.” She said אצלי “by my side,” not “in my hand,” as that would have shown the true state of the case. She then left the garment lying by her side till the return of Joseph’s master, to whom she repeated her tale.

Gen 39:19-20

Joseph in Prison. - Potiphar was enraged at what he heard, and put Joseph into the prison where (אשׁר for שׁם אשׁר, Gen 40:3 like Gen 35:13) the king’s prisoners (state-prisoners) were confined. הסּהר בּית: lit., the house of enclosure, from סהר, to surround or enclose (ὀχύρωμα, lxx); the state-prison surrounded by a wall. This was a very moderate punishment. For according to Diod. Sic. (i. 78) the laws of the Egyptians were πικροὶ περὶ τῶν γυναιῶν νόμοι. An attempt at adultery was to be punished with 1000 blows, and rape upon a free woman still more severely. It is possible that Potiphar was not fully convinced of his wife’s chastity, and therefore did not place unlimited credence in what she said.Credibile est aliquod fuisse indicium, quo Josephum innocentem esse Potiphari constiteret; neque enim servi vita tanti erat ut ei parceretur in tam gravi delicto. Sed licet innocuum, in carcere tamen detinebat, ut uxoris honori et suo consuleret (Clericus). The chastity of Egyptian women has been in bad repute from time immemorial (Diod. Sic. i. 59; Herod. ii. 111). Even in the middle ages the Fatimite Hakim thought it necessary to adopt severe measures against their immorality (Bar-Hebraei, chron. p. 217), and at the present day, according to Burckhardt (arab. Sprichwφrter, pp. 222, 227), chastity is “a great rarity” among women of every rank in Cairo.

But even in that case it was the mercy of the faithful covenant God, which now as before (Gen 37:20.) rescued Joseph’s life.

Gen 39:21-23

In the prison itself Jehovah was with Joseph, procuring him favour in the eyes of the governor of the prison, so that he entrusted all the prisoners to his care, leaving everything that they had to do, to be done through him, and not troubling himself about anything that was in his hand, i.e., was committed to him, because Jehovah made all that he did to prosper. “The keeper” was the governor of the prison, or superintendent of the gaolers, and was under Potiphar, the captain of the trabantes and chief of the executioners (Gen 37:36).

The History of Joseph. (b. c. 1721.)

1 And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither. 2 And the Lord was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. 3 And his master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. 4 And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand. 5 And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the Lord blessed the Egyptian's house for Joseph's sake; and the blessing of the Lord was upon all that he had in the house, and in the field. 6 And he left all that he had in Joseph's hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured.

Here is, I. Joseph bought (v. 1), and he that bought him, whatever he gave for him, had a good bargain of him; it was better than the merchandise of silver. The Jews have a proverb, "If the world did but know the worth of good men, they would hedge them about with pearls." He was sold to an officer of Pharaoh, with whom he might get acquainted with public persons and public business, and so be fitted for the preferment for which he was designed. Note, 1. What God intends men for he will be sure, some way or other, to qualify them for. 2. Providence is to be acknowledged in the disposal even of poor servants and in their settlements, and therein may perhaps be working towards something great and important.

II. Joseph blessed, wonderfully blessed, even in the house of his servitude.

1. God prospered him, v. 2, 3. Perhaps the affairs of Potiphar's family had remarkably gone backward before; but, upon Joseph's coming into it, a discernible turn was given to them, and the face and posture of them altered on a sudden. Though, at first, we may suppose that his hand was put to the meanest services, even in those appeared his ingenuity and industry; a particular blessing of Heaven attended him, which, as he rose in his employment, became more and more discernible. Note, (1.) Those that have wisdom and grace have that which cannot be taken away from them, whatever else they are robbed of. Joseph's brethren had stripped him of his coat of many colours, but they could not strip him of his virtue and prudence. (2.) Those that can separate us from all our friends, yet cannot deprive us of the gracious presence of our God. When Joseph had none of all his relations with him, he had his God with him, even in the house of the Egyptian. Joseph was separated from his brethren, but not from his God; banished from his father's house, but the Lord was with him, and this comforted him. (3.) It is God's presence with us that makes all we do prosperous. Those that would prosper must therefore make God their friend; and those that do prosper must therefore give God the praise.

2. His master preferred him, by degrees made him steward of his household, v. 4. Note, (1.) Industry and honesty are the surest and safest way both of rising and thriving: Seest thou a man prudent, and faithful, and diligent in his business? He shall stand before kings at length, and not always before mean men. (2.) It is the wisdom of those that are in any sort of authority to countenance and employ those with whom it appears that the presence of God is, Ps. ci. 6. Potiphar knew what he did when he put all into the hands of Joseph; for he knew it would prosper better there than in his own hand. (3.) He that is faithful in a few things stand fair for being made ruler over many things, Matt. xxv. 21. Christ goes by this rule with his servants. (4.) It is a great ease to a master to have those employed under him that are trusty. Potiphar was so well satisfied with Joseph's conduct that he knew not aught he had, save the bread which he did eat, v. 6. The servant had all the care and trouble of the estate; the master had only the enjoyment of it: an example not to be imitated by any master, unless he could be sure that he had one in all respects like Joseph for a servant.

3. God favoured his master for his sake (v. 5): He blessed the Egyptian's house, though he was an Egyptian, a stranger to the true God, for Joseph's sake; and he himself, like Laban, soon learned it by experience, ch. xxx. 27. Note, (1.) Good men are the blessings of the places where they live; even good servants may be so, though mean, and lightly esteemed. (2.) The prosperity of the wicked is, one way or other, for the sake of the godly. Here was a wicked family blessed for the sake of one good servant in it.

7 And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me. 8 But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand; 9 There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God? 10 And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her. 11 And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within. 12 And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.

Here is, I. A most shameful instance of impudence and immodesty in Joseph's mistress, the shame and scandal of her sex, perfectly lost to all virtue and honour, and not to be mentioned, nor thought of, without the utmost indignation. It was well that she was an Egyptian; for we must have shared in the confusion if such folly had been found in Israel. Observe,

I. Her sin began in the eye: She cast her eyes upon Joseph (v. 7), who was a goodly person, and well-favoured, v. 6. Note, (1.) Remarkable beauty, either of men or women, often proves a dangerous snare both to themselves and others, which forbids pride in it and commands constant watchfulness against the temptation that attends it; favour is deceitful—deceiving. (2.) We have great need to make a covenant with our eyes (Job xxxi. 1), lest the eye infect the heart. Joseph's mistress had a husband that ought to have been to her for a covering of the eyes from all others, ch. xx. 16.

2. She was daring and shameless in the sin. With an impudent face, and a harlot's forehead, she said, Lie with me, having already, by her wanton looks and unchaste desires, committed adultery with him in her heart. Note, Where the unclean spirit gets possession and dominion in a soul, it is as with the possessed of the devils (Luke viii. 27, 29), the clothes of modesty are thrown off and the bands and fetters of shame are broken in pieces. When lust has got head, it will stick at nothing, blush at nothing; decency, and reputation, and conscience, are all sacrificed to that Baal-peor. 3. She was urgent and violent in the temptation. Often she had been denied with the strongest reasons, and yet as often renewed her vile solicitations. She spoke to him day by day, v. 10. Now this was, (1.) Great wickedness in her, and showed her heart fully set to do evil. (2.) A great temptation to Joseph. The hand of Satan, no doubt, was in it, who, when he found he could not overcome him with troubles and the frowns of the world (for in them he still held fast his integrity), assaulted him with soft and charming pleasures, which have ruined more than the former, and have slain their ten-thousands.

II. Here is a most illustrious instance of virtue and resolved chastity in Joseph, who, by the grace of God, was enabled to resist and overcome this temptation; and, all things considered, his escape was, for aught I know, as great an instance of the divine power as the deliverance of the three children out of the fiery furnace.

1. The temptation he was assaulted with was very strong. Never was a more violent onset made upon the fort of chastity than this recorded here. (1.) The sin he was tempted to was uncleanness, which considering his youth, his beauty, his single state, and his plentiful living at the table of a ruler, was a sin which, one would think, might most easily beset him and betray him. (2.) The tempter was his mistress, a person of quality, whom it was his place to obey and his interest to oblige, whose favour would contribute more than any thing to his preferment, and by whose means he might arrive at the highest honours of the court. On the other hand, it was at his utmost peril if he slighted her, and made her his enemy. (3.) Opportunity makes a thief, makes an adulterer, and that favoured the temptation. The tempter was in the house with him; his business led him to be, without any suspicion, where she was; none of the family were within (v. 11); there appeared no danger of its being ever discovered, or, if it should be suspected, his mistress would protect him. (4.) To all this was added importunity, frequent constant importunity, to such a degree that, at last, she laid violent hands on him.

2. His resistance of the temptation was very brave, and the victory truly honourable. The almighty grace of God enabled him to overcome this assault of the enemy,

(1.) By strength of reason; and wherever right reason may be heard, religion no doubt will carry the day. He argues from the respect he owed both to God and his master, v. 8, 9. [1.] He would not wrong his master, nor do such an irreparable injury to his honour. He considers, and urges, how kind his master had been to him, what a confidence he had reposed in him, in how many instances he had befriended him, for which he abhorred the thought of making such an ungrateful return. Note, We are bound in honour, as well as justice and gratitude, not in any thing to injure those that have a good opinion of us and place a trust in us, how secretly soever it may be done. See how he argues (v. 9): "There is none greater in this house than I, therefore I will not do it." Note, Those that are great, instead of being proud of their greatness, should use it as an argument against sin. "Is none greater than I? Then I will scorn to do a wicked thing; it is below me to serve a base lust; I will not disparage myself so much." [2.] He would not offend his God. This is the chief argument with which he strengthens his aversion to the sin. How can I do this? not only, How shall I? or, How dare I? but, How can I? Id possumus, quod jure possumus—We can do that which we can do lawfully. It is good to shut out sin with the strongest bar, even that of an impossibility. He that is born of God cannot sin, 1 John iii. 9. Three arguments Joseph urges upon himself. First, He considers who he was that was tempted. "I; others may perhaps take their liberty, but I cannot. I that am an Israelite in covenant with God, that profess religion, and relation to him: it is next to impossible for me to do so." Secondly, What the sin was to which he was tempted: This great wickedness. Others might look upon it as a small matter, a peccadillo, a trick of youth; but Joseph had another idea of it. In general, when at any time we are tempted to sin, we must consider the great wickedness there is in it, let sin appear sin (Rom. vii. 13), call it by its own name, and never go about to lessen it. Particularly let the sin of uncleanness always be looked upon as great wickedness, as an exceedingly sinful sin, that wars against the soul as much as any other. Thirdly, Against whom he was tempted to sin—against God; not only, "How shall I do it, and sin against my master, my mistress, myself, my own body and soul; but against God?" Note, Gracious souls look upon this as the worst thing in sin that it is against God, against his nature and his dominion, against his love and his design. Those that love God do for this reason hate sin.

(2.) By stedfastness of resolution. The grace of God enabled him to overcome the temptation by avoiding the tempter. [1.] He hearkened not to her, so much as to be with her, v. 10. Note, Those that would be kept from harm must keep themselves out of harm's way. Avoid it, pass not by it. Nay, [2.] When she laid hold of him, he left his garment in her hand, v. 12. He would not stay so much as to parley with the temptation, but flew out from it with the utmost abhorrence; he left his garment, as one escaping for his life. Note, It is better to lose a good coat than a good conscience.

13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, 14 That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice: 15 And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out. 16 And she laid up his garment by her, until his lord came home. 17 And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me: 18 And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.

Joseph's mistress, having tried in vain to make him a criminal, now endeavours to represent him as one; so to be revenged on him for his virtue. Now was her love turned into the utmost rage and malice, and she pretends she cannot endure the sight of him whom awhile ago she could not endure out of her sight. Chaste and holy love will continue, though slighted; but sinful love, like Amnon's to Tamar, is easily changed into sinful hatred. 1. She accused him to his fellow servants (v. 13-15) and gave him a bad name among them. Probably they envied him his interest in their master's favour, and his authority in the house; and perhaps found themselves aggrieved sometimes by his fidelity, which prevented their purloining; and therefore they were glad to hear any thing that might tend to his disgrace, and, if there was room for it, incensed their mistress yet more against him. Observe, When she speaks of her husband, she does not call him her husband, or her lord, but only he; for she had forgotten the covenant of her God, that was between them. Thus the adulteress (Prov. vii. 19) calls her husband the good man. Note, Innocence itself cannot secure a man's reputation. Not every one that keeps a good conscience can keep a good name. 2. She accused him to his master, who had power in his hand to punish him, which his fellow servants had not, v. 17, 18. Observe, (1.) What an improbable story she tells, producing his garment as an evidence that he had offered violence to her, which was a plain indication that she had offered violence to him. Note, Those that have broken the bonds of modesty will never be held by the bonds of truth. No marvel that she who had impudence enough to say, Lie with me, had front enough to say, "He would have lien with me." Had the lie been told to conceal her own crime it would have been bad enough, yet, in some degree, excusable; but it was told to be revenged upon his virtue, a most malicious lie. And yet, (2.) She manages it so as to incense her husband against him, reflecting upon him for bringing this Hebrew servant among them, perhaps at first against her mind, because he was a Hebrew. Note, It is no new thing for the best of men to be falsely accused of the worst of crimes by those who themselves are the worst of criminals. As this matter was represented, one would have thought chaste Joseph a very bad man and his wanton mistress a virtuous woman; it is well that there is a day of discovery coming, in which all shall appear in their true characters. This was not the first time that Joseph's coat was made use of as a false witness concerning him; his father had been deceived by it before, now his master.

19 And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled. 20 And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison. 21 But the Lord was with Joseph, and showed him mercy, and gave him favour in the sight of the keeper of the prison. 22 And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it. 23 The keeper of the prison looked not to any thing that was under his hand; because the Lord was with him, and that which he did, the Lord made it to prosper.

Here is, 1. Joseph wronged by his master. He believed the accusation, and either Joseph durst not make his defence by telling the truth, as it would reflect too much upon his mistress, or his master would not hear it, or would not believe it, and there is no remedy, he is condemned to perpetual imprisonment, v. 19, 20. God restrained his wrath, else he had put him to death; and that wrath which imprisoned him God made to turn to his praise, in order to which Providence so disposed that he should be shut up among the king's prisoners, the state-prisoners. Potiphar, it is likely, chose that prison because it was the worst; for there the iron entered into the soul (Ps. cv. 18), but God designed to pave the way to his enlargement. He was committed to the king's prison, that he might thence be preferred to the king's person. Note, Many an action of false imprisonment will, in the great day, be found to lie against the enemies and persecutors of God's people. Our Lord Jesus, like Joseph here, was bound, and numbered with the transgressors. 2. Joseph owned and righted by his God, who is, and will be, the just and powerful patron of oppressed innocence. Joseph was at a distance from all his friends and relations, had not them with him to comfort him, or to minister to him, or to mediate for him; but the Lord was with Joseph, and showed him mercy, v. 21. Note, (1.) God despises not his prisoners, Ps. lxix. 33. No gates nor bars can shut out his gracious presence from his people; for he has promised that he will never leave them. (2.) Those that have a good conscience in a prison have a good God there. Integrity and uprightness qualify us for the divine favour, wherever we are. Joseph is not long a prisoner before he becomes a little ruler even in the prison, which is to be attributed, under God, [1.] To the keeper's favour. God gave him favour in the sight of the keeper of the prison. Note, God can raise up friends for his people even where they little expect to find them, and can make them to be pitied even of those that carry them captive, Ps. cvi. 46. [2.] To Joseph's fitness for business. The keeper saw that God was with him, and that every thing prospered under his hand; and therefore entrusted him with the management of the affairs of the prison, v. 22, 23. Note, Wisdom and virtue will shine in the narrowest spheres. A good man will do good wherever he is, and will be a blessing even in bonds and banishment; for the Spirit of the Lord is not bound nor banished, witness St. Paul, Phil. i. 12, 13.

CHAP. XXXIX.

ANd Ioseph, was brought-downe to Egypt: and Potiphar an Eunuch of Pharaoh, the Provost Marshall, an Egyptian man, bought him; of the hand of the Ismaelites, which had brought him down thither. And Iehovah was with Ioseph, and hee was a prosperous man: and hee was, in the house of his Lord, the Egyptian. And his lord saw, that Iehovah was with him; and all that he did, Iehovah made-it prosper in his hand. And Ioseph found grace, in his eyes, and ministred to him: and hee made him over-seer, over his house, and all that he had, hee gave into his hand. And it was, from the time that hee had made him over-seer, in his house, and over all that he had; that Iehovah blessed the house of the Egyptian, for Iosephs sake: and the blessing of Iehovah, was upon al that he had, in the house, and in the field. And he left all that he had, in Iosephs hand: and hee knew not ought (that was) with him, save the bread which he did eate: and Ioseph was faire in forme, and fair in countenance.

And it was, after these things; that his lords wife lifted up her eyes, unto Ioseph: and she said, lye wth me. And he refused, & said unto his lords wife; Behold, my lord knoweth not what is with me in the house: and all that he hath, he hath given into my hand. There is not he greater in this house, then I: and he hath not kept-backe from me, any thing; but thee, because thou art his wife: and how shall I doe this great evill, and sinne against God? And it was, as shee spake to Ioseph, day by day: that he hearkned not unto her, to lye by her, to be with her. And it was, on a certaine like day; that hee went into the house, to doe his worke: and there was no man, of the men of the house, there in the house. And she caught him by his garment, saying, Lie with me: and he lest his garment in her hand; and fled, and got him out. And it was, when she saw; that he had left his garment, in her hand: and was fled, out. Then called she to the men of her house, and sayd unto them, saying; See, he hath brought-in unto us an Hebrue man, to mocke us: hee came-in unto me, to lie with me; and I called with a great voyce. And it was, when hee heard, that I lifted up my voice, and called: that he left his garment by me; and fled, and got him out. And she laid-up his garment by her: untill his lord came, unto his house. And she spake unto him, according to these words, saying: the Hebrue servant, which thou hast brought unto us, came-in unto me, to mockė mee. And it was, when I lift-up my voyce, and called; then left he his garment by mee, and fled out. And it was, when his lord heard the words of his wife: which she spake unto him, saying; according to these words, did thy servant unto mee: then his anger was kindled. And Iosephs lord, tooke him; and committed him into the tower house, a place where the Kings prisoners were bound: and he was there in the tower house. And Iehovah was with Ioseph, and extended mercy unto him: and gave him grace in the eyes of the chiefe keeper of the tower house. And the chiefe keeper of the tower house, committed to Iosephs hand, all the prisoners, that were in the tower house: and all that they did there; he, was the doer of it. The chief-keeper of the tower house, looked not to any thing at all, in his hand; because Iehovah was with him: and that which he did, Iehovah made it to prosper.

Annotations. EGypt] in Hebrew, Mizraim, meaning the land of Mizraim: see Gen. 12. 10. God sent Ioseph before his brethren, for their preservation, Gen. 45. 5. 7. Potiphar] in Greeke, Pentephres. Provost Marshall] or Prince of the slayers: see Gen. 37. 36. Ismaelites] the Chaldee calleth them Arabians. See Gen. 37. 25. Vers. 2. with Ioseph] and delivered him out of all his afflictions, Act. 7. 9. 10. The Chaldee saith, the word of the Lord was his helpe: So after in vers. 3. and 21. The like promise God maketh to every faithfull man, I will be with him in trouble: Psal. 91. 15. was in the house] that is, remained there, patiently bearing his servitude: and ranne not away, to his father againe. For in his masters house, and in prison, he continued thirteene yeeres, Gen. 37. 2. and 41 46. In the Iewish records it is said, that he served twelve moneths in Potiphars house, and was 12. yeeres in prison: Seder Olam, chap. 2. Vers. 4. ministred] or served: in Greeke pleased. Ministration is a free service differing from slavery. made him overseer] or visiter: in Greek constituted him; which word is used in this sense; in Luk. 12. 44. Vers. 5. from the time] so the Chaldee expounds the Hebrew phrase from then: the Greeke translateth it after. Vers. 6. save the bread] this may be meant either of his ease and security, who cared for nothing; but to eate and drinke, leaving all the trouble of his house upon Ioseph: or, it excepteth bread, that is, meat and drinke, for that the Egyptians would not eate with the Hebrewes; see Gen. 43. 32. V. 7. lifted up] that is, cast her eyes, or looked with impure affections and lust, which Christ condemneth for adulterie; Matt. 5. 28. So the Apostle speaketh of eyes full of adulterie, 2 Pet. 2. 14. The contrary was in Iob, Iob 31. 1. I made covenant with mine eyes; &c. Lye with mee] this sheweth the impudency of her face, such as Solomon warneth of, Proverb. 7. 13 18. And the dangerous assault of Ioseph, whom Satan tempteth now with pleasure; when he could not before overcome him with afflictions. V. 9. not he] This may be meant of all the houshold, not any; or of his lord himselfe, in a respect, not he himselfe. Vers. 10. day by day] or daily: Hebrew, day day; which the Greeke explaineth day after day: the Hebrew sometime addeth day and day: Hest. 3. 4. so the Greeke, in 2 Cor. 4. 16. to bee with her] in her company, so avoyding the occasions of evil. according to Solomons counsell, Remove thy way far from her; and come not nigh the doore of her house, Prov. 5. 8. This chastity of Ioseph, is here opposed to the unchast cariage of Iudah, in Gen. 38. Vers. 11. on a certaine like day] so the Greeke explaineth the Hebrew phrase as this day: meaning, a day wherein his mistresse lusted after, or intised him. Or day, being put for time, (as in 2 Cor. 6. 2) the meaning may be, About this time. his worke] in Greeke, workes; which the Chaldee explaineth to be the searching of the writings of his accounts. Vers. 12. got him out] or, went forth out: so in v. 15. The woman, whose heart is snares and nets, her hands, bands, is more bitter then death: but, he that is good before God, escapeth from her: Eccles. 7. 26. V. 14. Hebrew] so she nameth him in contempt: for the Hebrews were abhorred of the Egyptians, Gen. 43. 32. but it was indeed a name of honour; see Gen. 14. 13. to mocke] to abuse us, whereupon we shall be mocked and laughed to scorne, Or, to play with us. This word was used before, but in a better sense, Gen. 26. 8. And here the adulteresse hunteth for the pretious life, Prov. 6. 26. Verse 20. tower-house] or round house, a prison built after a round forme. The Greeke calleth it afort, (or skonce:) the Chaldee, a house of prisoners, prisoners] bound. men, or restrained of their liberty. Among them, Ioseph was layd in yrons, they hurt his feet with fetters; untill the time that his word came, the word of the Lord tried him: Ps. 105. 18. 19. He suffered trouble as an evill doer, even unto bonds: but the word of God is not bound: 2 Tim. 2. 9. And in his sufferings he was a figure of Christ, who was taken from prison and from judgement: Esa. 53. 8. and in his humiliation, his judgement was taken away, Act. 8. 33. Vers. 21. gave him grace] so the Greeke explaineth the Hebrew phrase, gave his grace: that is, made him to bee gracious, and favoured. For if when men doe well, they suffer for it, and take it patiently; this is acceptable with God, 1. Pet. 2. 20. chief-keeper] Hebrew Prince, or master; the Greek translateth it, Chiefe gaolor. Vers. 22. the doer] that is, by his word and appointment it was done. So the Chaldee paraphrase, (in the Massorites Bible) explaineth it, adding, by his word. Thus Pilate is sayd to give the body of Christ unto Ioseph, Marke 15. 45. when he commanded it to be given: Matt. 27. 58. See also Exod. 7. 17. Verse 23. looked not &c] or saw not any thing: the Greeke translateth, knew not any thing by him. The Chaldee saith, saw not any fault: understanding the Hebrew Meumah, as Meum in Dan. 1. 4. for a fault, or blemish. And thus, though many archers had shot at Ioseph, his bow abode in strength, and the armes of his hands were made firme, by the hands of the Mighty (God) of Iakob: Gen. 49. 23. 24.