Commentary on the Pentateuch, Commentary 1 · Chapter 39
CHAP. XXXIX. Verſ. 1. And Potiphar an officer of Pharaoh's]
SEe here a ſweet providence, that Ioſeph ſhould fall into ſuch hands. Potiphar was Provoſt-Martial, keeper of the Kings priſoners. And what could Ioſeph have wiſhed better then this, that, ſith he muſt be a priſoner, he ſhould be put into that priſon, where he might, by interpreting the Butlers dream, come to ſo great preferment? Chryſoſtome, in his 19. Hom. on the Epheſians, ſaith; we muſt not once doubt of the Divine providence, though we preſently perceive not the cauſes, and reaſons of many paſſages. And this he ſweetly ſets forth by apt by ſimilitudes drawn from the works of Carpenters, Painters, bees, ants, ſpiders, ſwallows, &c. Surely, as a man, by a chain made up of divers links, ſome of gold, others of ſilver, See M. Renold. on Pſal. 110.5.ſome of braſs, iron, or tin, may be drawn out of a pit: ſo the Lord by the concurrence of ſeveral ſubordinate things, which have no manner of dependance, or natural co-incidency among themſelves, hath oftentimes wrought and brought about the deliverance and exaltation of his children, that it might appear to be the work of his own hand.
Verſ. 2. And the Lord was with Ioſeph, and he, &c.] The Lord alſo is with you, while ye be with him, 2 Chron. 15.3. and ſo long you may promiſe your ſelves proſperity, that of Gaius, howſoever, that your ſouls ſhall proſper; and for moſt part alſo, your outward eſtates. If it fall out otherwiſe, it is, becauſe God will have godlineſs admired for it ſelf. If ungodly men prſper, it is, that caſe may ſlay them, Prov. 1.32. and that they may periſh for ever, Pſal. 37.20. Moritur Zacharias Papa, rebus pro Eccleſiae ſalute & Apoſtolicae ſedis dignitate, non tam piè quam proſperè geſtis, ſaith Sigonius. Sigonius.This was little to his commendation, that he was not ſo pious, as he was proſperous.
Verſ. 3. And his Maſter ſaw] Though he knew not God, yet he acknowledged that God was the giver of proſperity, and that piety pleaſeth him. This ran into his ſenſes, but wrought not kindly upon his heart.
Verſ. 4. And Joſeph found grace in his ſight] This alſo was of God, who faſhioneth mens opinions; and therefore Paul, though he went to carry alms, (and ſuch are commonly welcome) yet prayes that his ſervice may be accepted of the Saints. Rom. 15.31.[And he ſerved him] As his Page, or Chamberlain; afterwards, he became his Steward. He that is faithful in a little, ſhall be maſter of more.
Verſ. 5. The Lord bleſſed the Egyptian] There's nothing loſt, by any love men ſhew to the Saints. God is not unfaithful to forget it, nor unmindful to reward it.
Verſ. 6. And he knew not ought he had &c.] Some expound this of Joſeph, that he took nothing for all his pains, but the meat he eat; did not feather his own neſt, as many in his place would have done; nor embezel his maſters goods committed to his truſt. But without doubt, the other is the better ſenſe: Potiphar took what was provided for him, and cared for no more. This is few mens happineſſe; for uſually the maſter is the greateſt ſervant in the houſe. [And Joſeph was a goodly perſon] But nothing ſo goodly on the out-ſide, as on the in-ſide. Pulch…ior in luce cordis quam facile corporis.His brethren had ſtript him of his coat, but could not diſ-robe him of his graces. Still he retained his piety and fear of God, his integrity and faithfulneſs toward his maſter, his chaſtity and modeſty toward his miſtreſs, his ſpiritual prudence and watchfulneſs over himſelf. How ſtoutly did he reſiſt the Devil, deſpiſe the world, ſubdue the fleſh? Many archers ſhot at him, but his bow abode in ſtrength, and the arms of his hands were made firm by the hands of the mighty God of Jacob, Gen. 49.23, 24. Of bodily beauty, ſee notes on Chap. 6.2.
Verſ. 7. After theſe things] After he had been ten or eleven years in that houſe; ſo long he was ſafe: Yet at length ſet upon. Learn we alwaies to ſtand upon our guard; to do, as it is reported of the bird Onocrotalus, that ſhe is ſo well practiſed to expect the Hawk to grapple with her, that even, when ſhe ſhutteth her eyes,ſhe ſleepeth with her beak exalted, The Divine Coſmographer pag. 94.as if ſhe would contend with her adverſary. A man is to expect, if he live out his dayes, to be urged to all ſins; to the breach of every branch of the ten Commandements, and to be put to it, in reſpect of every article of our Creed. [His masters wife caſt her eyes upon Joſeph] She looked and luſted. Non dicit Moſes, Vidit, a…pexit, &c. Hic ſuit aſpectu… impudicus. Pareus. Pareus in Medul. hiſt. profanae, pag. 786. Haec ſtultas vocabat virgines pro Chriſti nomiue paſſ…s, quo… voluptatum gaudia non guſtaſſent.See for this, Notes on Chap. 34. verſ. 2. [And ſhe ſaid, Lye with me] An impudent harlotry, that could ſo barely and baſely ſollicite. Such a frontleſs propudium was that in the Proverbs, Chap. 7.13, 18. Such were thoſe inſatiate Empreſſes, Meſſalin…, wife to Claudius; and Barbara, wife to Sigiſmund, Emperour of Germany, foemin… immenſae libidinis & procacitatis inverecundae, quae ſaepiùs viros peteret quàm peteretur. Vitam omnem cenſuit inanem, quae non coitu, l…xu, ac libidine contereretur. And ſuch were thoſe brazen-faced curtiſans, that Franciſcus Junius (that learned man) met with; and for their ſakes, abhorred the company of all women ever after, as himſelf recordeth, in his own life.
Verſ. 8. But he refuſed] So would but a few have done of his years, (he was now about ſeven and twenty) and that might have committed this ſweet ſin, (as they wickedly call it) with ſo much ſecurity and ſecrecie, &c. The fear of God is both a vertue, and a keeper of other vertues. It is the bond of perfections, as Paul ſaith of Charity. It is the riband, or ſtring, that tyes together all thoſe precious pearls, the graces; as Peter ſaith of Humility. It is, foreign. 1 Pet. 5.5. foreign. Chryſoſt.as Baſil ſaith of the ſame grace, caeterarum virtutum foreign, the ſtore-houſe of other vertues; and as Chryſoſtome, the mother, and root, and nurſe, and foundation, and ligament of all good things in us. [Behold my master wotteth not, &c.] Beneficium poſtulat offic…um. To argue from bounty to duty, is but right reaſon: But to argue, as moſt do, from Gods liberality, to liberty in ſin, is the Devils Logick. Joſeph will not deal ſo baſely with his maſtor, though an Egyptian. To render good for evil, is Divine; good for good, is humane; evil for evil, is bruitiſh; but evil for good, Ezra 9.14.is diveliſh. Should we again break thy Commandements, ſaith holy Ezra, after ſo many mercies and deliverances? There is ſo much unthankfulneſs, and diſ-ingenuity in ſuch an entertainment of mercy, that heaven and earth, he thinks, would be aſhamed of it. Every bleſſing is a binder; and each new deliverance, Rom. 2.4.a new tye to obedience. The goodneſſe of God ſhould lead us to repentance, ſaith Paul. And this, Peter picks out of Paul's Epiſtles, as one of the choyceſt ſentences, and urgeth it upon thoſe to whom he wrote, 2 Pet. 3.15.
Verſ. 9. Neither hath he kept any thing back from me, but thee] As the beams of the Sun ſhining upon fire, doth diſcourage the burning of that; ſo ſhould the ſhining of Gods mercies, or mans favours on us, quench and quell luſt and licentiouſneſs in us.
Becauſe thou art his wife] In primitiva Eccleſia. Euſis, equus, mulicr: coeiera foreign.Chriſtiani animo animaque inter ſe miſcebantur, & omnia, praeter uxorer, indiſcreta habebant, ſaith Tertullian. Community of wives is a monſter in Religion. [How then can I do this great wickedneſſe, &c?] So he calls it, not a trick of youth, a light offence, a peccadillo, but wickedneſs, and great wickedneſs. Abhorred be that Religion of Rome, that licenceth it; nothing better herein, then that of the Turks, whoſe Alchoran tells us, Blunt's voyage into the Levant. 82.that God did not give men luſts and appetites to be fruſtrated, but enjoyed; as made for the guſt of man, and not for his torment, wherein his Creatour delights not. [And ſin againſt God] Who makes the marriage-covenant; and keepeth the bonds, Prov. 2.17. Thus David, …ſal. 51.4. Againſt thee, thee only have I ſinned, &c. The treſpaſs was againſt Ʋriah, but the tranſgreſſion againſt God; Pſal. 16.8.who only can remove the guilt, remit the puniſhment. And here, though the iron entred into Joſeph's ſoul, ſin could not; becauſe it was fraught with Gods fear. He had ſet God at his right hand, with David, and therefore was not moved by the importunate imp…dency of his wanton miſtreſs. Satan knockt oft at that dooor, but there was none within to anſwer, or open. He ſtruck fire, but upon wet tinder. Joſeph in Egypt, like a pearl in a puddle, keeps his vertue ſtill, wherever he came.
Verſ. 10. And it came to paſs, as ſhe ſpake, &c.] A violent temptation valiantly withſtood and vanquiſhed; and that by the force of the fear of God, that powerful grace, where it may bear ſway. Alexander, Scipio, Pompey, tempted with the exquiſiteneſs and variety of choyeeſt beauties, forbare that villany: Not for conſcience ſake, or fear of God, whom they knew not, but leſt thereby they ſhould ſtop the current of their victories, and obſcure the glory of their remarkable valour. But what ſaith Cyprian? As it is the greateſt pleaſure to have overcome pleaſure, ſo there is no ſuch victory, as that that is gotten over a mans luſts. This none but a Joſeph fearing God, can do. For the fear of the Lord is pure, ſaith David, Pſal. 19.9. it is to hate evil, not forbear it only, ſaith Solomon: and he inſtanceth in inward evils, as pride, arrogancy, &c. ſo unchaſt thoughts, luſtful longings, and hankerings after ſtrange fleſh. Theſe the fear of God purgeth upon, and repreſſeth; not ſuffering a man to ſin though he could do it ſo cloſely and covertly, that the world ſhould be never the wiſer. Loe, this is Chaſtity: And it differs herein from Continency; (which is the beſt we can ſay for thoſe Heathens aforementioned.) The Continent perſon refrains the outward act of uncleanneſs; either for love of praiſe, or fear of puniſhment, but not without grief; for inwardly he is ſcalded with boyling luſt. Whereas the chaſte man, (like S. Pauls virgin, 1 Cor. 7.34.) is holy, both in body and in ſpirit; and this with delight, out of fear of God, and love of vertue. Now if upon ſuch a ground, we can refuſe proferred pleaſures, and preferments; reſolving rather to lye in the duſt with Ioſeph, then to riſe by wicked principles, the triall is as ſound, as if we had indured the tortures of the rack, Heb. 11. [As ſhe ſpake to Ioſeph day by day] Satan will not be ſaid with a little, foreign.nor ſit down by a light repulſe. A man muſt give him a peremptory denial again and again, as our Saviour did; and yet the tempter departed not, but for a ſeaſon. He is called Beelzebub, that is the Maſter-flye, becauſe he is impudent as a flye, and ſoon returns to the bait, from which he was beaten. He will be egging us again and again, to the ſame ſin: and try every way to overturn us. Many times he tempts by extreams; Mr. Perkins.as he did Mr. Iohn Knox, on his death bed; firſt, to deſpair, by ſetting before him his ſins; and (when foyled there) afterwards to preſumption, and challenging of heaven as his due, for his many good works, and zeal in the Scottiſh Reformation. So he dealt here by Ioſeph: he firſt ſet upon him on the left hand, when he ſold him for a ſlave. And when this prevailed not, he ſets here a Dalilah to tickle him on the right ſide, and to tye him with the green withes of youthful pleaſures. Sed pari ſucceſſu; but he loſt his labour. Ioſeph was ſemper idem; famous for all the four cardinal vertues, if ever any were. See here in this one temptation, his fortitude, juſtice, temperance & prudence; in that he ſhuns the occaſion: (for he would not only, not lye with her, but not be with her, ſaith the Text;) And that a man is indeed, that he is in a temptation; which is but a tap, to give vent to corruption. Exod. 23.7. Prov. 5.8. 1 Cor. 6.18.[To lye by her, or to be with her] Keep thee far from an evil matter, ſaith Moſes. Come not nigh the door of the harlots houſe, ſaith Solomon. Flee fornication, ſaith Paul. And, flye youthful luſts. Not abſtain from them only, 2 Tim. 2.22.but flye them, as ye would do a flying Serpent. Theſe are Gods commandements: and they are to be kept as the ſight of the eye, Prov. 7.2. The Nazarite might not only, not drink wine, but not taſte a raſin, or the husk of a grape. The Leper was to ſhave his hair, Numb. 7.and pare his nailes. 1 Theſſ. 5.The good Chriſtian is taught to abſtain from all appearance of evil; and to hate the very garment that is ſpotted by the fleſh. The Devil counts a fit occaſion, half a Conqueſt; for he knows that corrupt Nature hath a foreign, a ſeed-plot of all ſin: which being drawn forth and watered by the breath of ill company, or ſome other occaſion, is ſoon ſet awork, to the producing of death. Satan cozens us, when he perſwades us, its no conqueſt, except we beat away the temptation, yet keep the occaſion by us. God will not remove the temptation, till we remove the occaſion. And in ſuch caſe to pray, Lead us not, &c. but deliver us from evil, is to thruſt our finger into the fire, and then pray it may not be burnt. A bird whiles aloft, is ſafe; but ſhe comes not near the ſnare, without danger. Solomon thought himſelf wiſe enough to convert his wives, & not be corrupted by them. 1 King. 11.4.But it came to paſſe, when Solomon was old; that his wives turned away his heart after other gods, &c. He that can ſhun, or remove the occaſion of his own proper motion, as Ioſeph did, hee's the Man; this is grace, here's a victory.
Verſ. 10. To do his buſineſſe] To look up his bills of account, ſaith the Chaldee. Idleneſs is the Devils opportunity, the hour of temptation. But let a man be never ſo buſie about his lawfull employments, he is to expect aſſaults. As he is not idle, ſo neither is Satan: but walks about, and ſpreads his ſnares for us in all places, and buſineſſes; ſpeaking a good word alſo in temptations that come from the fleſh, which are therefore called his meſſengers, 2 Cor. 12.7. and by giving place to them, we give place to the Devil, Epheſ. 4.26.
And there was none of the men of the houſe within] Joſephus ſaith, that they were all gone forth to a feaſt; and ſhe only left at home, as faining her ſelf ſick. Sick ſhe was (as likewiſe Amnon) with the luſt of concupiſcence, which the Apoſtle calls foreign; a diſeaſe, 1 Theſſ. 4.5. ſuch as thoſe which the Phyſitians ſay, are corruptio totius ſubſtantiae; the body and ſoul, Quod ſanitas in corpore, ſanctitas in corde. Bern.are both tainted and rotted by it. Other diſeaſes conſume only the matter of the body, but this, the holineſs and honour of the body. Other ſickneſſes ſanctifie us, but this profanes us, and lets the divell into our hearts. Behemoth lyeth in the fennes, Iob 40.21. That is, the divill in ſenſuall hearts; Gul. Pariſ. Ezek. 47.11.as Gul. Pariſ. applyeth it. And when the waters of the Sanctuary ſlowed, the miry places could not be healed.
Verſ. 12. And ſhe caught him by the garment] By wanton touches and dalliance, mentall adultery is oft committed. He that toucheth his neighbours wife, Prov. 6.29.ſhall not be innocent ſaith Solomon. This is the offenſive right hand, that muſt be cut off, Mat. 5.30. The harlot caught the ſilly ſimple, and kiſſed him; and with an impudent face ſaid unto him, Prov. 7.13. till a dart ſtruck through his liver, verſ. 23. cogit amare jecur
And he left his garment in her hand] This ſecond time is Joſeph ſtript of his garment; before, in the violence of envy, now of luſt: before, of neceſſity, now of choyce: before, to deceive his father; now his maſter. Infamy and other miſery he was ſure to ſuffer, but that muſt not drive from duty. 2 Cor. 6.8. The Church comes from the wilderneſs, Cant. 8.5. expounded.that is, through troubles and afflictions, leaning on her beloved; chuſing rather to ſuffer, then to ſin. The good heart goes in a right line to God, and will not fetch a compaſs: but ſtrikes through all troubles and hazards, to get to him. It will not break the hedg of any commandement, to avoid any piece of foul way. The primitive Chriſtians choſe rather to be thrown to lyons without, then left to luſts within: Ad leonem magis quam lenonem; ſaith Tertullian. I had rather go to hell pure from ſin, ſaith Anſelme, then to Heaven, polluted with that filth. Mallem purus a peccato & innocens gehennam intrare &c. Potius in ardentem rogum iofiluero quam ullum peccatum in deum commiſero. Pintus in Dan. Jam. 1. ult. Pſal. 119.1.I will rather leape into a bone-fire (ſaith another of the Fathers) then wilfully commit wickedneſs againſt God. Of the Mouſe of Armenia they write, that ſhe will rather dye, then be defiled with any filth. Inſomuch as if her hole be beſmeared with dirt; ſhe will rather chuſe to be taken, then to be polluted: Such are or ought to be, the ſervants of God; unſpotted of the world, undefiled in the way.
Verſ. 13. And it came to paſs, &c.] Incontinency is a breeder. It never goes alone (as ſome ſay the aſp doth not) but hath many vices; Impudency, ſubtilty, treacherous cruelty, &c. that come of it, and accompany it; crying out, and calling to one another, as they once did; 2 King. 3.23.Now Moab to the ſpoil.
Verſ. 14. See, he hath brought in an Hebrew] So ſhe cals him, by way of contempt; as they called our Saviour Nazarene, and his followers Galileans. The Arrians called the true Chriſtians Ambroſians, Athanaſians, Homouſians, &c. And at this day, S. Humph. Lynde. D. Fulk. Rhem. Teſt. on act 11 ſect. 4.the moſt honourable name of Chriſtian, is, in Italy, and at Rome, a name of reproach: and uſually abuſed, to ſignifie a fool, or a dolt.
Verſ. 15. And it came to paſs, &c.] How many innocents, in all ages, have periſhed by falſe accuſation! Here, this vermine, accuſeth her husband of fooliſhneſs, her ſervant of filthineſs; which ſhe firſt affirmeth, ſecondly confirmeth, Rev. 12.by producing his garment, left in her hands. That accuſer of the brethren ſet her on; as he did the malicious heathens, to traduce and denigrate thoſe pure primitive Chriſtians, (purer then ſnow, whiter then milke; ruddier then rubies; their poliſhing was of Sapphire, Lam. Tertullian.4.7.) as ſo many murderers, man-eaters, adulterers, Church-robbers, traytors, &c. Which laſt, Lipſius calls Ʋnicum crimen corum, Arch. Vſſier. de chriſt. Eccleſ. ſucceſſ. & ſtatu. page 236.qui crimine vacabant. So the Waldenſes were ſpitefully accuſed of Manichiſme, and Cathariſme; and thereupon a Croiſado was publiſhed againſt them, as common enemies. So, a little afore the Maſſacre of Paris, it was given out by the French Papiſts, that the Proteſtants in their conventicles plotted treaſon, acted villany, &c. And after the Maſſacre, there was a coyn ſtamped; Camd. Eliſab. fol. 163. Qui ſon chi…n vult tuer, la rage luy met ſus. A French proverb.in the fore-part whereof, together with the Kings picture, was this inſcription; Virtus in rebelles: and on the other ſide, Pietas excitavit juſtitiam. Thoſe that kill a dog, make the world believe, he was mad firſt: So the enemies of the Church, firſt ever traduced her to the world, and then perſecuted her; firſt pulled off her vaile, and then wounded her, Cant. 5.6.
Verſ. 17. And ſhe ſpake unto him, &c.] Here the adultereſs hunteth for the precious life, Prov. 6.26. Her luſt (as Amnons) turneth into extream hatred. This is juſt the cuſtome of a Curtiſan; Aut te ardentèr amat, aut te capitaliter odit. Mantuan.Heathens tell us the like of their Hippolytus; that when Phaedra his ſtep-mother could not win him to her will this way, ſhe acenſed him to his father Theſeus, as if he had attempted her chaſtity: whereupon he was forced to fly his country. Likewiſe of Bellerophon, a young Prince; with whoſe beauty Sthenobaea, Queen of Argives, being taken, ſollicited him to lye with her; which when he refuſed, ſhe accuſed him to her husband, Ovid. Metam.that he would have raviſhed her. This he believing, ſent him with letters to Iobates King of Lycia, to make him away; Iobates put him upon many deſperate ſervices, Homer. Iliad. l. 6.to have diſpatcht him. But finding him a valiant and victorious man, he afterward beſtowed his daughter on him, with part of his Kingdom. Which when Sthenobaea heard of, ſhe hang'd her ſelf for wo. So perhaps did this huſwife in the text, when ſhe ſaw Ioſeph ſo highly advanced by Pharaoh. The death, howſoever, was too good for her.
Verſ. 19. His wrath was kindled] Heb. exarſit naſus ejus. Good cauſe he had; if all had been true that his wife told him, Prov. 6.34, 35. It is well known how the rape of Lucrece was puniſhed upon the Tarquines. Valentinian the Emperour defiled the wife of his ſubject Maximus. Maximus afterwards ſlew Valentinian, Eudoniam Valeutiniani uxorem vi compreſſam, turpi… …uptiis ſibi copulas.ſucceeded him in the Empire, raviſhed his wife, and forced her to marry him. She, to be revenged, ſent for Genſericus, who ſeized upon all Italy, &c. But Potiphar was too light of belief; and ſhould have examined the matter, ere he had condemned the man. Credulity is a note of folly, Prov. 14.15.
Verſ. 20. And Ioſephs Maſter took him] It was a providence, that he had not preſently ſlain him, upon that falſe accuſation. The Devil is firſt a liar, and then a murtherer: But he is limited by God. Joh. 3.Ioſeph is impriſoned in the round tower; where they hurt his feet with fetters, Pſal. 105.18.the iron entred into his ſoul. He, meanwhile, either pleads not, or is not heard. Doubtleſs he denyed the fact; but durſt not accuſe the offender. His innocency might afterwards appear, and thereupon, the chief Keeper ſhew him favour, ver. 21. But his Maſter ſhould have been better adviſed. If he lived till Ioſeph was advanced, he had as good cauſe to fear his power, as ever Ioſeph's brethren did. Cardinal Woolſey was firſt Schoolmaſter of Magdalen School in Oxford; after that, beneficed by Marqueſs Dorſet, whoſe children he had there taught. Where he had not long been, but one Sir Iames Paulet, upon ſome diſpleaſure, Negotiations of Card. Wolſ. pag. 2.ſet him by the heels: which affront was afterwards, neither forgotten, nor forgiven. For when the School-maſter became Lord Chancellour of England, he ſent for him; and after a ſharp reproof, impriſoned him: A good preſident for men in authority, which work their own wiles without wit; not to puniſh out of humour, &c. Diſcite juſtitiam moniti, &c. Deſpiſe not any mans meanneſs, we know not his deſtiny.
Verſ. 21. But the Lord was with Ioſeph] A priſon keeps not God from his; witneſs the Apoſtles, and Martyrs, whoſe priſons, by Gods preſence, became palaces; the fiery furnace, a gallery of pleaſure; the ſtocks, a muſick-ſchool, Act. 16.25. Bradford, Act. & Mon. ſol. 1489.after he was put in priſon, had better health, then before; and found great favour with his Keeper, who ſuffered him to go whither he would, upon his promiſe to return, by ſuch an hour, Ibid. 1457.to his priſon again.