G
E N E S I S
CHAP. XXXIX.
At this chapter we return to the story of
Joseph. We have him here, I. A servant, a slave in Potiphar's house (ver. 1),
and yet there greatly honoured and favoured, 1. By the providence of God,
which made him, in effect, a master, ver. 2-6. 2. By the grace of God, which
made him more than a conqueror over a strong temptation to uncleanness, ver.
7-12. II. We have him here a sufferer, falsely accused (ver. 13-18),
imprisoned (ver. 19, 20), and yet his imprisonment made both honourable and
comfortable by the tokens of God's special presence with him, ver. 21-23. And
herein Joseph was a type of Christ, "who took upon him the form of a
servant," and yet then did that which made it evident that "God was
with him," who was tempted by Satan, but overcame the temptation, who was
falsely accused and bound, and yet had all things committed to his hand.
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The History of Joseph.
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B. C. 1721.
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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 not 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.
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