Genesis 39

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. Verse 8 My master wotteth not - Knoweth not, from the old Anglo-Saxon, witan, to know; hence, wit, intellect, understanding, wisdom, prudence. Verse 9 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? Verse 14 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. Verse 20 Put him into the prison - בית סהר beith sohar, literally the round house; in such a form the prison was probably built. Verse 21 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. Introduction Pharaoh's chief butler and his chief baker, having offended their lord, are put in prison, Gen 40:1-3 . The captain of the guard gives them into the care of Joseph, Gen 40:4 . Each of them has a dream, Gen 40:5 . Joseph, seeing them sad, questions them on the subject, Gen 40:6 , Gen 40:7 . Their answer, Gen 40:8 . The chief butler tells his dream, Gen 40:9-11 . Joseph interprets it, Gen 40:12 , Gen 40:13 . Gives a slight sketch of his history to the chief butler, and begs him to think upon him when restored to his office, Gen 40:14 , Gen 40:15 . The chief baker tells his dream, Gen 40:16 , Gen 40:17 . Joseph interprets this also, Gen 40:18 , Gen 40:19 . Both dreams are fulfilled according to the interpretation, the chief butler being restored to his office, and the chief baker hanged, Gen 40:20-22 . The chief butler makes no interest for Joseph, Gen 40:23 . Verse 1 The butler - משקה mashkeh, the same as saky among the Arabians and Persians, and signifying a cup-bearer. Baker - אפה opheh; rather cook, confectioner, or the like. Had offended - They had probably been accused of attempting to take away the king's life, one by poisoning his drink, the other by poisoning his bread or confectionaries. Verse 3 Where Joseph was bound - The place in which Joseph was now confined; this is what is implied in being bound; for, without doubt, he had his personal liberty. As the butler and. the baker were state criminals they were put in the same prison with Joseph, which we learn from the preceding chapter, Gen 39:20 , was the king's prison. All the officers in the employment of the ancient kings of Egypt were, according to Diodorus Siculus, taken from the most illustrious families of the priesthood in the country; no slave or common person being ever permitted to serve in the presence of the king. As these persons, therefore, were of the most noble families, it is natural to expect they would be put, when accused, into the state prison. Verse 4 They continued a season - ימים yamim, literally days; how long we cannot tell. But many suppose the word signifies a complete year; and as Pharaoh called them to an account on his birthday, Gen 40:20 , Calmet supposes they had offended on the preceding birthday, and thus had been one whole year in prison. Verse 5 Each man according to the interpretation - Not like dreams in general, the disordered workings of the mind, the consequence of disease or repletion; these were dreams that had an interpretation, that is, that were prophetic. Verse 6 They were sad - They concluded that their dreams portended something of great importance, but they could not tell what. Verse 8 There is no interpreter - They either had access to none, or those to whom they applied could give them no consistent, satisfactory meaning. Do not interpretations belong to God? - God alone, the Supreme Being, knows what is in futurity; and if he have sent a significant dream, he alone can give the solution. Verse 11 And I took the grapes and pressed them into Pharaoh's cup - From this we find that wine anciently was the mere expressed juice of the grape, without fermentation. The saky, or cup-bearer, took the bunch, pressed the juice into the cup, and instantly delivered it into the hands of his master. This was anciently the יין yain of the Hebrews, the οινος of the Greeks, and the mustum of the ancient Latins. Verse 12 The three branches are three days - That is, The three branches signify three days; so, this Is my body, that is, this bread signifies or represents my body; this cup is my

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

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.

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

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.

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 th

ere 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 . In this chapter things are working, though slowly, towards Joseph's advancement. I. Two of Pharaoh's servants are committed to prison, and there to Joseph's care, and so become witnesses of his extraordinary conduct,

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.