Commentary on Genesis and Exodus, Book 2 · Chapter 39
CHAP. XXXIX.
1. The Method or Argument.
THis chapter setteth forth partly the prosperous estate of Ioseph, in his master P…tiphars house; partly his affliction and humiliation, in being cast into prison.
In the first, 1. Wee are to consider the cause of Iosephs prosperitie, the blessing of God, Vers. 1, 2, 3. 2. The effect thereof, the favour of his Master, who committed all to his hand, to Vers. 7. 3. Iosephs faithfulnesse againe to his Master, in refusing to be entised to folly by his Mistresse, whereto two reasons induced him, the favour and goodnesse of his Master, the feare of God, Vers. 8, 9.
In the second, 1. Is set forth the cause of Iosephs imprisonmen…, the false accusation of his mistresse, with the probable shew thereof, in detaining first, and then producing his vesture, Vers. 10. to 19. 2. Then is set forth the affliction of Ioseph, in being shut up in prison with the other malefactors, Vers. 19, 20.
3. The qualifying of his affliction, in that the Lord so worketh with Ioseph, that hee found favour also with the keeper of the prison, Vers. 21, 22, 23.
2. The divers readings.
v. 1. One of Pharaohs Lords. B. Courtiers. T. Princes. C. Eunuch. caet. see further, T.B.r.for the divers readings of this word seris, and tah…ch, Gen. 37.36. qu. 29. qu. 30.
At the hand of the Arabians. C. Ismaelites. caet.
v. 2. And the word of God was an helpe to Ioseph. C. and the Lord was with Ioseph. cat.C.c. C.att.
v. 4. And he pleased him. S. served or ministred to him. cat. sheret…, to minister.
H. det. T.C.r.v. 6. Heleft all he had in Iosephs hand, cat. only the Latine wanteth this clause, he knew nothing else. H. he knew nothing with himselfe: that is, which hee had. S. P. he tooke account of nothing with him. G. hee knew nothing with him. C. T. so also the Heb.
H.c.v. 7. After many daies. H. after these words. S.P. C. after this. B. after these things. G.T. heb. dabar, a word, a thing.
Sleepe with mee. H. S. lie with me.
T.C.r.v. 9. There is nothing in the house, which is not in my power. H. there is not in this house. S. there is none in the house greater than I. G. B. hee himselfe is not greater in the house than I. C.T. heb.
H.S. alt.v. 10. He refused to commit adulterie. H. he would not sleepe with her, that he might lie with her. S. he consented not to lie with her, or be in her companie. caeter.
v. 11. Ioseph entered the house, to examine his accounts. C. to doe some businesse. caet.
C.c. H.c. H.c.v. 13. When she saw, &c. that she was despised. H. that he was fled out. caet.
v. 16. For a proofe of the matter, the cloake laid up she shewed to her husband returning home. H. she laid up the garment with her, till her husband came home. caeter.
S. ad. H. cor.v. 17. And said, let mee sleepe with thee. S. the rest have not this clause.
v. 19. Giving too much credit to the words of his wife. H. when he heard the words of his wife, which she told him, saying, after this manner did thy servant to me. caet.
T.r.v. 20. Hee cast him into prison. S. into the place of munition or strong place. S. into the prison house. G.B.P. into the round tower. T. sahar, a round tower.
H.c.v. 22. Whatsoever was there done, was under him. H. whatsoever they did there, that did hee. caet.
3. The Explanation of doubtfull questions.
QUEST. I. The meaning of their words, saving of the bread which he did eat.
Vers. 6. HE tooke account of nothing, saving only of the bread, &c. 1. This is neither to bee understood of Ioseph, that hee had no other reward for all his service at his Masters hand, but the bread which he did eat, for it is not like that his Master would deale so hardly with him, having committed all to his charge. 2. Neither by this phrase is expressed Iosephs parsimonie and sparing diet, that hee would not eat of Potiphars delicates, yet was faire and well-favoured: as the like wee read of Daniel, Dan. 1. For this clause is to be referred to Potiphar, not to Ioseph, saving only of the bread which hee did eat. 3. And yet wee refuse the conceit of R. Salomon, who by bread here understandeth Potiphars wife: for that is a forced and improper sense. 4. Neither with Aben Ezra, doe wee so expound it, as though Ioseph was excluded from medling with his masters meat and drink, because it was an abomination to the Egyptians to eat with the Hebrewes: for it is said before, vers. 4. that Ioseph found favour in his Masters sight, and served him, that is, waited and attended upon his person. 5. Wherefore the meaning is no more but this, that Potiphar freely committed the whole charge to Ioseph, taking no account of him: but was secure, and cared for nothing, hee did only eat and drinke, and take such things as were provided for him, without any more care, Mercer. Iun.
QUEST. II. How long Ioseph served in Potiphars house.
Vers. 7. AFter these things, &c. 1. The Latine translation readeth, after many yeares: which although it be true, yet it is not agreeable to the words of the text. 2. Ioseph spent many yeares in Potiphars house: for first he was as a common servant in his Masters house, vers. 2. Then his master having a great liking of him, made him one of his owne ministers or servants to attend his owne person, vers. 4. Lastly, hee made him ruler of his house, Iunius. 3. It should seeme then, that Ioseph served 10. or 11. yeares in Potiphars house, before hee was cast into prison, from the 17. yeare of his age, till hee was 27. he might be three yeare in prison, for two yeares after that the chiefe Butler was set at libertie, Pharaoh dreamed, Gen. 4.2. And Ioseph for expounding his dreame, was advanced, being then 30. yeare old, Gen. 41.46. Mercer. Perer.
QUEST. III. What stayed Ioseph from committing this great sinne.
Vers. 9. HOw can I doe this great wickednesse, and sinne against God? 1. Like as the wicked, accustomed to doe evill, cannot doe that which is good: as is said of Iosephs brethren, that they could not speake peaceably unto him, Genes. 37.4. So the righteous established by the grace of God, cannot doe evill, not in respect of their free-will, which by nature is prone enough to evill, but because Gods grace stayeth them: so that they cannot doe it, because they know they ought not, Perer. 2. Three things stay Ioseph from committing this sinne; the feare of God, the love of his Master and his liberalitie toward him, and the dutie of the wife toward her husband, Mercer. 3. Three things in respect of God ought to keepe us from sinning. 1. The reverence of his Majestie, which seeth and beholdeth all things. 2. The consideration of his merciemercy and benefits received. 3. The feare of his judgements, Perer.
QUEST. IIII. Of Iosephs invincible chastitie.
Vers. 12. HE left his garment in her hand and fled, &c. 1. Forraine histories make honorable mention of divers, famous for their chastitie: as Aeltanus of Amabaeus the harper, that having a most beautifull wife, yet abstained from her; and of Diogenes the Tragicall-writer, that did the like. Valerius Maximus writeth of one Spurima a faire young man, who of purpose disfigured and mangled his face, because he would not be desired of women: and of Hippon a woman of Greece, that cast her selfe into the sea to save her chastitie: But chaste and constant Ioseph farre exceedeth them all. 2. For being in his youthfull yeeres, when lust most rageth, of the age of 27. and often sollicited, and of no meane woman, but of the ladie of the house, he could neither be intised by her promises, nor overcome by her threats, as it is like shee did threaten to accuse him falsely to her husband, and so seeke his death: neither the opportunitie or secrecie of the place could move him: for Potiphar and all his servants were absent, in solemnizing some festivall day, and his wife staied at home, fayning her selfe sicke, as Iosephus conjectureth: neither the impudencie of the woman, that laied violent hands upon him, and strugled a good while with him, till the servants were returned, could conquer his chastitie. 3. Hee was not therefore so faire without, as he was faire and comely within: pulchri…r in luce cordis, quam facie corporis, fairer in the light of his soule, than in the face of his bodie, Augustine. 4. In whom appeare foure principall vertues: his temperance, in not being inticed, no not by his Mistresse: his justice, in not yeelding to doe this wrong and dishonour to his Master: his fortitude, in not suffering himselfe by many attempts and assaults to be overcome: his prudence, in choosing rather at once to reject her, and leave his garment, than to keepe her in suspence, Rupertus.
QUEST. V. How it came to passe that Ioseph was imprisoned, not put to death.
Vers. 20. AFter this manner did thy s…rvant unto me; and Iosephs Master tooke him, and put him in prison. 1. That is an obscure colection of Rasi, that Potiphars wife being in bed with her husband, shewed how Ioseph would have done unto her: it is not like that shee stayed so long to make her complaint: but as Iosephus thinketh, she sitting weeping and mourning, told her tale as soone as her Lord came in: 2. In that Potiphar casteth Ioseph into prison, and killeh him not; I neither thinke with Perer, that it proceeded of his Masters love toward him; nor with Musculus, that hee was committed to custodie there to be kept, till he received the sentence of death. But I rather with Chrysostome ascribe it to Gods providence, who so wrought in Pharaohs heart, that hee had no such purpose to put Ioseph to death, as also Iosephs innocencie might appeare,Iosephs maner of imprisonment. for the which cause the chiefe keeper under Potiphar shewed him favour. 3. It seemeth that Ioseph was put into a dungeon, chap. 40.15. The word Sohar signifieth a round vaulted house, such was this where the Kings prisoners lay bound, and whither Ioseph was sent, not of favour as some thinke, but for more sure keeping: and there hee lay bound with fetters, as it is in the Psal. 105.18. They hold his feet in the stockes, and hee was laid mirons.
4. Places of Doctrine.
1. Doct. The prosperitie of the righteous must bee ascribed to Gods providence.
Vers. 2. THe Lord was with Ioseph and he prospered: Iosephs prosperitie is ascribed to Gods providence: the world useth to impute such things to chance and fortune: but wee must looke toward God the author of our prosperous state, and moderator of our afflictions, Calvin. That wee may say with David, Whom have I in heaven, but thee, and I have desired none in the earth with thee? Psal. 73.25.
2. Doct. Why adulterie is called a great sinne, and against God.
Vers. 9. HOw can I doe this great wickednesse, and sinne against God? Adulterie is called a great sinne; as Abimeleck saith to Abraham, What have I offended thee, that thou hast brought upon mee and my kingdome this great sinne? Gene. 20.9. It is a great sinne; because there is dishonor done to the husband, whose bed is defiled: the childeren are wronged, who are illegitimate being gotten in adulterie: the woman also breaketh her faith and vow made to her husband: and this sinne is specially said to be against God, who is the author of holy wedlocke: whose institution is by this meanes violated and broken: as David therefore saith, Psal. 51.4. Against thee, against thee onelyonly have I sinned, Muscul.
3. Doct. Feare of evill report must not make us leave our dutie.
Vers. 12. HE left his garment and fled. Ioseph did choose rather to keepe his innocencie, though it were with infamie and false report: for as according to S. Pauls rule, wee must not doe evill, that good may come of it, Rom. 3.8. So wee must not leave off to doe good, though evill doe insue upon it. Wee ought to use all meanes to have good report, but rather than wee should hazard our faith and innocencie, wee must arme our selves with Ioseph, to passe by honour and dishonour, by evill report and good report, 2 Cor. 6.8.
5. Places of confutation.
1. Confut. Against Merits.
Vers. 21. THe Lord was with Ioseph, and shewed him merciemercy, &c. Although Ioseph feared God, and was a vertuous man; yet this favour which he found is ascribed to Gods merciemercy, not to any merit or worthinesse in him: for although the Lord rewardeth his innocencie and integritie by this means, yet was it in merciemercy, Calvin. So Iacob before acknowledged all to be of Gods merciemercy, Gen. 32.10. I am not worthie of the least of all thy mercies: and Gene. 33.10. God hath had merciemercy on me, and therefore I have all things.
2. Confut. Against the descension of Christ into Limbus patrum.
Vers. 22. ANd the keeper committed all the prisoners to Iosephs hand, &c. Pererius here maketh Ioseph a type and figure of Christ, that as the prisoners were committed to his charge, whom he was a great comfort unto, and prophesied unto some of their deliverance, so Christ, descending to hell, delivered from thence those which were there bound in prison. Contra. Beside that such devised allegories are but simple grounds of matters of faith, such as the Papists make the descension of Christ to Limbus patrum to be: this comparison betweene Ioseph and Christ hath small agreement in this point. 1. Ioseph was put into the dungeon, as a prisoner himselfe: I hope they will not say, that Christ was as a prisoner in hell. 2. Ioseph delivered none, but foreshewed the deliverance of some: but Christ must be a deliverer. 3. Some of these prisoners were not delivered, but condemned: but Christ (they say) harrowed that hell, to the which hee descended, and delivered all.
6. Places of Morall observation.
1. Observ. Families and kingdomes blessed for the righteous sake.
Vers. 5. THe blessing of the Lord was upon all that hee had in the house, and in the field. Thus wee see that God blessed Potiphars house for Iosephs sake: as Laban prospered because of Iacob: thus houses, families, cities, and kingdomes are blessed, because of the people of God: the world therefore hath reason to make much of them, as Potiphar did of Ioseph, not to hate, and de…ide them, as the fashion of this untoward age is.
2. Observ. Beautie a deceitfull gift.
Vers. 6. IOseph was a faire person. Ioseph by occasion of his beautie and favour, was in great danger, to have beene supplanted and inticed to evill: which teacheth us, that although favour and beautie bee a precious gift from God, and as the Poet could say, gratior est pulchro veniens è corpore virtus: vertue hath a better grace, that shineth from a beautifull face: Yet there are better gifts to bee desired, which bring no such inconvenience: as the Apostle saith, desire you the best gifts, 1 Cor 12.31, Muscul, Calvin.
3. Observ. The three engines and weapons of harlots.
Vers. 7. HIs Masters wife cast her eyes upon Ioseph. Wanton women have three principall weapons that they fight with: prima adultera oculorum tel… sunt, an harlots first engines are her eies, as here Iosephs Mistresse first casteth her eies upon him: secunda verborum: The second, are her inticing words, as here shee impudently saith, come lie with mee, Ambrose: The third, is their impudent behaviour, and continuall solliciting: as here this unshamefast woman did day by day, move and provoke Ioseph, Vers. 10: ex Perer.
4. Observ. The occasion of evill to bee avoyded.
Vers. 10. HE hearkened not unto her, to lie with her, or bee in her companie. Ioseph would avoid all occasions, that might draw him into the least suspition of evill, Muscul. So the Apostle saith, Abstaine from all appearance of evill, 1 Thess. 1.22. He that will not be inticed to adulterie, drunkennesse, and such like, must shunne and avoid the companie of such.
5. Observ. The unstable affections of the wicked.
Vers 14. SHee called to the men of the house. This wicked womans love, was turned into hatred: such was Amnons filthie love, or lust rather, toward Thamar, whom he hated as much after his uncleane act, as hee doated upon her before, 2 Sam. 13.15. Such are the affections of the wicked, variable, inconstant, inhumane, unstedfast.
6. Observ. God visiteth his children even in prison.
Vers. 21. THe Lord was with Ioseph, and shewed him merciemercy, &c. Though Ioseph was closed up in the darke dungeon, yet God was his light and comfort: as it is in the Psalme, VntoUnto the righteous ariseth light in darkenesse, Psal. 102.4. Visi…at deus & in carcere suos, God doth visit his, even in prison: as Christ saith in the person of his members, I was in prison, and ye did not visit mee, Matth. 25. Thus God visited Paul and Silas being fast in the stocks in the inner prison, when at midnight they sung a Psalme unto God, Act. 16.25.