Genesis 38:22–39:12

And it came to pass about three months after. Tamar might sooner have exposed the crime; but she waited till she should be demanded for capital punishment; for then she would have stronger ground for expostulation. The reason why Judah subjects his daughter-in-law to a punishment so severe, was, that he deemed her guilty of adultery: for what the Lord afterwards confirmed by his law, appears then to have prevailed by custom among men, that a maid, from the time of her espousals, should be strictly faithful to her husband. Tamar had married into the family of Judah; she was then espoused to his third son. It was not therefore simple and common fornication which was the question for judgment; but the crime of adultery, which Judah prosecuted in his own right, because he had been injured in the person of his son. Now this kind of punishment is a proof that adultery has been greatly abhorred in all ages. The law of God commands adulterers to be stoned. Before punishment was sanctioned by a written law, the adulterous woman was, by the consent of all, committed to the flames. This seems to have been done by a divine instinct, that, under the direction and authority of nature, the sanctity of marriage might be fortified, as by a firm guard: and although man is not the lord of his own body, but there is a mutual obligation between himself and his wife, yet husbands who have had illicit intercourse with unmarried women have not been subject to capital punishment; because that punishment was awarded to women, not only on account of their immodesty, but also, of the disgrace which the woman brings upon her husband, and of the confusion caused by the clandestine admixture of seeds. For what else will remain safe in human society, if license be given to bring in by stealth the offspring of a stranger? To steal a name which may be given to spurious offspring? And to transfer to them property taken away from the lawful heirs? It is no wonder, then, that formerly the fidelity of marriage was so sternly asserted on this point. How much more vile, and how much less excusable, is our negligence at this day, which cherishes adulteries, by allowing them to pass with impunity. Capital punishment, indeed, is deemed too severe for the measure of the offense. Why then do we punish lighter faults with greater rigor? Truly, the world was beguiled by the wiles of Satan, when it suffered the law, engraven on all by nature, to become obsolete. meanwhile, a pretext has been found for this gross madness, in that Christ dismissed the adulteress in safety, (John 8:11,) as if, truly, he had undertaken to indict punishment upon thieves, homicides, liars, and sorcerers. In vain, therefore, is a rule sought to be established by an act of Christ, who purposely abstained from the office of an earthly judge. It may however be asked, since Judah, who thus boldly usurps the right of the sword, was a private person, and even a stranger in the land; whence had he this great liberty to be the arbiter of life and death? I answer, that the words ought not to be taken as if he would command, on his own authority, his daughter-in-law to be put to death, or as if executioners were ready at his nod; but because the offense was verified and made known, he, as her accuser, freely pronounces concerning the punishment, as if the sentence had already been passed by the judges. Indeed I do not doubt that assemblies were then wont to be held, in which judgments were passed; and therefore I simply explain, that Judah commanded Tamar to be brought forward in public; in order that, the cause being tried, she might be punished according to custom. But the specification of the punishment is to this effect, that the case is one which does not admit of dispute; because Tamar is convicted of the crime before she is cited to judgment.

Bring her forth, and let her be burnt--In patriarchal times fathers seem to have possessed the power of life and death over the members of their families. The crime of adultery was anciently punished in many places by burning (Lev 21:9; Jdg 15:6; Jer 29:22). This chapter contains details, which probably would never have obtained a place in the inspired record, had it not been to exhibit the full links of the chain that connects the genealogy of the Saviour with Abraham; and in the disreputable character of the ancestry who figure in this passage, we have a remarkable proof that "He made himself of no reputation" [Phi 2:7]. Next: Genesis Chapter 39

And Judah acknowledged them. The open reproach of Tamar proceeded from the desire of revenge. She does not seek an interview with her father-in-law, for the purpose of appeasing his mind; but, with a deliberate contempt of death, she demands him as the companion of her doom. That Judah immediately acknowledges his fault, is a proof of his honesty; for we see with how many fallacies nearly all are wont to cover their sins, until they are dragged to the light, and all means of denying their guilt have failed. Here, though no one is present who could extort a confession, by force or threats, Judah voluntarily stoops to make one, and takes the greater share of the blame to himself. Yet, seeing that, in confessing his fault, he is now silent respecting punishment; we hence infer, that they who are rigid in censuring others, are much more pliant in forgiving themselves. In this, therefore, we ought to imitate him; that, without rack or torture, truth should so far prevail with us, that we should not be ashamed to confess, before the whole world, those sins with which God charges us. But we must avoid his partiality; lest, while we are harsh towards others, we should spare ourselves. This narrative also teaches us the importance of not condemning any one unheard; not only because it is better that the innocent should be absolved than that a guilty person should perish, but also, because a defense brings many things to light, which sometimes render a change in the form of judgment necessary. She hath been more righteous than I. The expression is not strictly proper; for he does not simply approve of Tamar's conduct; but speaks comparatively, as if he would say, that he had been, unjustly and without cause, angry against a woman, by whom he himself might rather have been accused. Moreover, by the result, it appears how tardily the world proceeds in exacting punishment for crimes, where no private person stands forward to avenge his own injury. An atrocious and horrible crime had been committed; as long as Judah thought himself aggrieved, he pressed on with vehemence, and the door of judgment was opened. But now, when the accusation is withdrawn, both escape; though certainly it was the duty of all to rise up against them. Moses however intimates that Judah was sincerely penitent; because "he knew" his daughter-in-law "again no more." He also confirms what I have said before, that by nature men are imbued with a great horror of such a crime. For whence did it arise, that he abstained from intercourse with Tamar, unless he judged naturally, that it was infamous for a father-in-law to be connected with his daughter-in-law? Whoever attempts to destroy the distinction which nature dictates, between what is base and what is honorable, engages, like the giants, in open war with God.

And he returned to Judah, and said, I cannot find her,.... That is, the Adullamite returned to him, and informed him that he could not find the harlot to whom he was sent to deliver the kid and receive the pledge, after he had made the strictest inquiry for her he could: and also the men of the place said, that there was no harlot in this place; by which it appears, that near the place where Tamar was, there was a town or city, and which was so free from such infamous persons, that there was not one in it that was known to be of such a character, at least, that in such a public manner exposed herself: it would be well if the same could be said of many other places.

And Judah said, let her take it to her,.... The pledge, and make no further inquiry after her: lest we be shamed; Judah for committing fornication, which even among Heathens, at least at that time of day, was reckoned a shameful action; and be laughed at also, for committing such a pledge to an whore, who had tricked him out of it; and his friend Hirah for conniving at the sin, and being employed on such an errand: behold, I sent this kid, and thou hast not found her: who could be a witness for him, if there should be any occasion, that he was faithful to his promise.

And it came to pass about three months after,.... The above affair happened, and when the pregnancy of Tamar began to be somewhat visible, as it does in women with child about that time: that it was told Judah, saying, Tamar thy daughter in law hath played the harlot: her being with child being observed by some of the family, or her neighbours, and knowing that she did not cohabit with Shelah, who, according to custom, ought to have been her husband, concluded that she had had a criminal conversation with some other person, which they were officious enough to report to Judah: and also, behold, she is with child by whoredom; which was judged to be a plain proof and evidence that she had played the harlot: and Judah said, bring her forth, and let her be burnt: not that Judah can be thought to be a civil magistrate in a Canaanitish and Heathen city where he sojourned, and as such pronounced this sentence on her at once, or even had the power of life and death in his own family; and besides Tamar was not in his, but in her own father's house: but the sense seems to be, that as he was a man of credit and esteem in the neighbourhood, and had an influence and interest in it; he moved that she might be brought out of her father's house, and take her trial before the civil magistrates, and be committed to prison until she was delivered, for it would have been barbarous, and contrary to the law and light of nature, to have burnt her when quick with child, and then indeed to be burnt to death, according to the usage of this country; and as we find adultery in later times was punished with this kind of death, even among Heathens, Jeremiah 29:22; as it was in Egypt in the times of Sesostris the second (f); so Salaethus, prince of Croton in Italy, made a law that adulterers should be burnt alive, as Lucian (g) relates; as did also Macrinus the emperor, that those that were guilty of adultery should be burnt alive together, their bodies joined to each other (h): and this criminal action of Tamar was judged adultery, because she was, of right, and according to a custom or law then in use, the wife of Shelah: the Targum of Jonathan intimates, she was judged deserving of this death, because the daughter of a priest; the same law obtaining among the patriarchs as did in the times of Moses, Leviticus 21:9; and some, as Jarchi relates, say she was the daughter of Shem (i), the same with Melchizedek, priest of the most high God: one reason why Judah was in haste to have the sentence pronounced on her, and as soon as could be executed, was not only the disgrace she brought upon his family, but that she might be dispatched, and so his son Shelah freed from being obliged to marry her, which he did not care he should, and was glad of this opportunity to prevent it. (f) Diodor. Sicul. l. 1. p. 54. (g) "Pro mercede conductis". (h) Alex. ab Alex. Genial. Dier. l. 4. c. 1.((i) Shalshalet Hakabala, fol. 4. 1.

When she was brought forth,.... From her father's house, not to the place of execution, or in order to be burnt, but to the court of judicature, in order to take tier trial: she sent to her father in law, saying, by the man whose these are, am I with child; she sent a messenger to him, and by him the signet, bracelets, and staff, be they what they may, she had received from him as a pledge for the kid he promised her; and ordered the messenger to say, at the same time he showed him these things, that she was with child by the person to whom they belonged; which was a very modest way of laying it to his charge, and yet very striking and convincing: and she said; by the messenger she sent: discern, I pray thee, whose are these, the signet, and bracelets, and staff; which were the things given her as a pledge till she received the kid, the hire she was to have for his lying with her.

And Judah acknowledged them,.... He knew them, and owned them to be his: and said, she hath been more righteous than I; he means, not with respect to the sin of uncleanness committed by them, in which she was the greatest criminal; she sat not only in the way to tempt him to it, but she knew who he was, and wilfully committed incest with him; whereas he thought and knew of nothing else but simple fornication; but with respect to the affairs in connection between them: she had on her part, according to his direction, kept herself a widow, in expectation of being given to his son Shelah for a wife; but he had not made good his part, he had not fulfilled his promise, he had neglected to give her to his son, which he ought to have done, according to the usage of those times, and as he had suggested to her he would; and his neglect of this had been the cause and occasion of this criminal conversation between them; and this is the reason he himself gives of her being more righteous than he: because I gave her not to Shelah my son; as he ought to have done, and as he promised he would: and he knew her again no more; in a carnal way; he did not repeat the sin, but abstained from it having, no doubt, true repentance for it; though Jarchi observes, that some interpret the words, and Ben Melech says some copies read, "he did not cease to know her"; but took her for his wife and married her, which is supposed to be as justifiable as other things done before the law of Moses; but this is not likely, and it looks as if he never married any wife after, or, if he did, had no more children, since we read of no other but Shelah, and the twins he had by Tamar; and it seems as if Shelah also did not marry Tamar upon this, such an incest being committed with her, since he appears to have had children by another woman, Numbers 26:20.

Here is, I. Judah's rigour against Tamar, when he heard she was an adulteress. She was, in the eye of the law, Shelah's wife, and therefore her being with child by another was looked upon as an injury and reproach to Judah's family: Bring her forth therefore, says Judah, the master of the family, and let her be burnt; not burnt to death, but burnt in the cheek or forehead, stigmatized for a harlot. This seems probable, Gen 38:24. Note, it is a common thing for men to be severe against those very sins in others in which yet they allow themselves; and so, in judging others, they condemn themselves, Rom 2:1; Rom 14:22. If he designed that she should be burnt to death, perhaps, under pretence of zeal against the sin, he was contriving how to get rid of his daughter-in-law, being loath to marry Shelah to her. Note, It is a common thing, but a very bad thing, to cover malice against men's persons with a show of zeal against their vices. II. Judah's shame, when it was made to appear that he was the adulterer. She produced the ring and the bracelets in court, which justified the fathering of the child upon Judah, Gen 38:25, Gen 38:26. Note, The wickedness that has been most secretly committed, and most industriously concealed, yet sometimes is strangely brought to light, to the shame and confusion of those who have said, No eye sees. A bird of the air may carry the voice; however, there is a destroying day coming, when all will be laid open. Some of the Jewish writers observe that as Judah had said to his father, See, is this thy son's coat? (Gen 37:32) so it was now said to him, "See, are these thy signet and bracelets?" Judah, being convicted by his own conscience, 1. Confesses his sin: She has been more righteous than I. He owns that a perpetual mark of infamy should be fastened rather upon him, who had been so much accessory to it. Note, Those offenders ought to be treated with the greatest tenderness to whom we have any way given occasion of offending. If servants purloin, and their masters, by withholding from them what is due, tempt them to it, they ought to forgive them. 2. He never returned to it again: He knew her again no more. Note, Those do not truly repent of their sins that do not forsake them. III. The building up of Judah's family hereby, notwithstanding, in the birth of Pharez and Zarah, from whom descended the most considerable families of the illustrious tribe of Judah. It should seem, the birth was hard to the mother, by which she was corrected for her sin. The children also, like Jacob and Esau, struggled for the birthright, and Pharez obtained it, who is ever named first, and from him Christ descended. He had his name from his breaking forth before his brother: This breach be upon thee, which is applicable to those that sow discord, and create distance, between brethren. The Jews, as Zarah, bade fair for the birthright, and were marked with a scarlet thread, as those that came out first; but the Gentiles, like Pharez, as a son of violence, got the start of them, by that violence which the kingdom of heaven suffers, and attained to the righteousness of which the Jews came short. Yet, when the fulness of time is come, all Israel shall be saved. Both these sons are named in the genealogy of our Saviour (Mat 1:3), to perpetuate the story, as an instance of the humiliation of our Lord Jesus. Some observe that the four eldest sons of Jacob fell under very foul guilt, Reuben and Judah under the guilt of incest, Simeon and Levi under that of murder; yet they were patriarchs, and from Levi descended the priests, from Judah the kings and Messiah. Thus they became examples of repentance, and monuments of pardoning mercy.

It is a very ill-favoured story that is here told concerning Judah; one would not have expected such folly in Israel. Judah had buried his wife; and widowers have need to stand upon their guard with the utmost caution and resolution against all fleshly lusts. He was unjust to his daughter-in-law, either through negligence or design, in not giving her his surviving son, and this exposed her to temptation. I. Tamar wickedly prostituted herself as a harlot to Judah, that, if the son might not, the father might raise up seed to the deceased. Some excuse this by suggesting that, though she was a Canaanite, yet she had embraced the true religion, and believed the promise made to Abraham and his seed, particularly that of the Messiah, who was to descend from the loins of Judah, and that she was therefore thus earnestly desirous to have a child by one of that family that she might have the honour, or at least stand fair for the honour, of being the mother of the Messiah. And, if this was indeed her desire, it had its success; she is one of the four women particularly named in the genealogy of Christ, Mat 1:3. Her sinful practice was pardoned, and her good intention was accepted, which magnifies the grace of God, but can by no means be admitted to justify or encourage the like. Bishop Patrick thinks it probable that she hoped Shelah, who was by right her husband, might have come along with his father, and that he might have been allured to her embraces. There was a great deal of plot and contrivance in Tamar's sin. 1. She took an opportunity for it, when Judah had a time of mirth and feasting with his sheep-shearers. Note, Time of jollity often prove times of temptation, particularly to the sin of uncleanness; when men are fed to the full, the reins are apt to be let loose. 2. She exposed herself as a harlot in an open place, Gen 38:14. Those that are, and would be, chaste, must be keepers at home, Tit 2:5. It should seem, it was the custom of harlots, in those times, to cover their faces, that, though they were not ashamed, yet they might seem to be so. The sin of uncleanness did not then go so barefaced as it does now. II. Judah was taken in the snare, and though it was ignorantly that he was guilty of incest with his daughter-in-law (not knowing who she was), yet he was willfully guilty of fornication: whoever she was, he knew she was not his wife, and therefore not to be touched. Nor was his sin capable, in the least, of such a charitable excuse as some make for Tamar, that though the action was bad the intention possibly might be good. Observe, 1. Judah's sin began in the eye (Gen 38:15): He saw her. Note, Those have eyes, and hearts too, full of adultery (as it is Pe2 2:14), that catch at every bait that presents itself to them and are as tinder to every spark. We have need to make a covenant with our eyes, and to turn them from beholding vanity, lest the eye infect the heart. 2. It added to the scandal that the hire of a harlot (than which nothing is more infamous) was demanded, offered, and accepted - a kid from the flock, a goodly price at which her chastity and honour were valued! Nay, had the consideration been thousands of rams, and ten thousand rivers of oil, it had not been a valuable consideration. The favour of God, the purity of the soul, the peace of conscience, and the hope of heaven, are too precious to be exposed to sale at any such rates; the Topaz of Ethiopia cannot equal them: what are those profited that lose their souls to gain the world? 3. It turned to the reproach of Judah that he left his jewels in pawn for a kid. Note, Fleshly lusts are not only brutish, but sottish, and ruining to men's secular interests. It is plain that whoredom, as well as wine, and new wine, takes away the heart first, else it would never take away the signet and the bracelets. III. He lost his jewels by the bargain; he sent the kid, according to this promise, to redeem his pawn, but the supposed harlot could not be found. He sent it by his friend (who was indeed his back-friend, because he was aiding and abetting in his evil deeds) the Adullamite, who came back without the pledge. It is a good account (if it be but true) of any place which they here gave, there is no harlot in this place; for such sinners are the scandals and plagues of any place. Judah sits down content to lose his signet and his bracelets, and forbids his friend to make any further enquiry after them, giving this reason, lest we be shamed, Gen 38:23. Either, 1. Lest his sin should come to be known publicly, and be talked of. Fornication and uncleanness have ever been looked upon as scandalous things and the reproach and shame of those that are convicted of them. Nothing will make those blush that are not ashamed of these. 2. Lest he should be laughed at as a fool for trusting a strumpet with his signet and his bracelets. He expresses no concern about the sin, to get that pardoned, only about the shame, to prevent that. Note, There are many who are more solicitous to preserve their reputation with men than to secure the favour of God and a good conscience; lest we be shamed goes further with them than lest we be damned.

Behold twins were in her womb. Although both Judah obtained pardon for his error, and Tamar for her wicked contrivance; yet the Lord, in order to humble them, caused a prodigy to take place in the birth. Something similar had before happened in the case of Jacob and Esau, but for a different reason: as we know that prodigies sometimes portend good, sometimes evil. Here, however, there is no doubt that the twins, in their very birth, bring with them marks of their parents' infamy. For it was both profitable to themselves that the memory of their shame should be renewed, and it served as a public example, that such a crime should be branded with eternal disgrace. There is an ambiguity in the meaning of the midwife's words. Some suppose the "breaking forth" to apply to the membrane of the womb, [143] which is broken when the foetus comes forth. Others more correctly suppose, that the midwife wondered how Pharez, having broken through the barrier interposed, should have come out first; for his brother, who had preceded him, was, as an intervening wall, opposed to him. To some the expression appears to be an imprecation; as if it had been said, "Let the blame of the rupture be upon thee." But Moses, so far as I can judge, intends to point out nothing more, than that a prodigy took place at the birth. Footnotes: [138] Philippians 2:7 "But made himself of no reputation," literally, "emptied himself, heauton ekenose." -- Ed [139] A line or two is here omitted, as well as the comment on the tenth verse. -- Ed. [140] Mansitque in ostio Henaim, "in the door of eyes, or Enajim." -- Margin of English Version. -- Ed. [141] The following sentence is omitted in the translation. "Putida igitur fuit Cynici illius protervia, qui in flagitio deprehensus, sine rubore jactavit se plantare hominem." [142] The original here adds, "pruritus tamen non secus in eo accenditur quam in equo, qui ad equarum odorem adhinnit." [143] "Secundinis," -- secundina is the membrane which incluses the foetus during the period of gestation; and which, being rent at the protrusion of the child, comes away as part of the after-birth. The whole is called secundine in English, and in French "arriere faix." -- Ed.

[127] Gen. xxxviii. 28. &c. “Zarah put his hand out first, but Pharez, from whom came Christ, broke forth before him.” This imports much the same thing as Isaac’s casting out Ishmael, as Jacob’s taking hold of Esau’s heel when they were born, and afterwards getting his birth-right of him, and as David’s getting the kingdom from Saul.

And it came to pass in the time of her travail,.... When her time to bring forth was come, and her pains were on her, and her midwife with her: that, behold, twins were in her womb; which the midwife could discover before the birth of either.

And it came to pass when she travailed,.... Her birth throes came strong and quick upon her: that the one put out his hand; which showed that she was like to have a difficult and dangerous time of it; that the birth was not like to be according to the usual and natural order, which may be considered as a correction for her sin: and the midwife took and bound upon his hand a scarlet thread, saying, this came out first; she tied this to his wrist, that she might know whose hand it was, and so which was the firstborn; which, to know was a matter of consequence, since to the firstborn there were some special and peculiar privileges.

And it came to pass as he drew back his hand,.... Into the "uterus" again: that, behold, his brother came out; out of his mother's womb, and so was properly born first: and she said; either Tamar, or rather, her midwife: how hast thou broken forth? it was astonishing to her how it could be, having never met with the like in her practice before; she could not imagine how it was possible for him to come forth first, when his brother lay in the way of him, and nearest the birth, as appeared by his putting out his hand: this breach be upon thee; if any damage comes either to the mother or to the brother, and so carries in it the nature of an imprecation; or rather, that the memory of so strange an event might be preserved, she imposed a name on him that should continue it: therefore his name was called Pharez: or "therefore he called", &c. (k); Judah called his name Pharez, agreeably to what the midwife had related. From him, in a line of succession, sprang the Messiah, the Pharez or breaker, Micah 2:13; for the sake of which the whole history of this chapter seems to be recorded, Matthew 1:3. (k) "vocavit", Pagninus, Montanus; "ideoque vocavit", Junius & Tremellius, Piscator, Schmidt.

And afterward came out his brother that had the scarlet thread upon his hand,.... By which it was known that he so far came out first; which confirms the remarkable birth of his brother, who notwithstanding got the start of him: and his name was called Zarah; not from "rising", or his coming forth like the rising sun, as is usually observed; but rather from his return, or drawing back his hand, and as it were returning to his mother's womb; and so, according to Hillerus (l), Zarah, by a transposition of letters, comes from "Chazar", to return: but Jarchi thinks he had his name from the refulgent appearance of the scarlet thread on his wrist. (l) Onomastic. Sacr. p. 372.

Here is, I. Joseph bought (Gen 39:1), 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, Gen 39:2, Gen 39:3. 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, Gen 39:4. 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, Psa 101:6. 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, Mat 25:21. 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, Gen 39:6. 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 (Gen 39:5): 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, Gen 30:27. 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.

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.

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 (Gen 39:7), who was a goodly person, and well-favoured, Gen 39:6. 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 31:1), 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, Gen 20:16. 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 (Luk 8:27, Luk 8:29), 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, Gen 39:10. 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 (Gen 39:11); 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, Gen 39:8, Gen 39:9. [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 (Gen 39:9): "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, Jo1 3:9. 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 7:13), 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, Gen 39:10. 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, Gen 39:12. 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.

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.

And he left all that he had [144] 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.

Lie with me [145] 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.

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. [146] 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.

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 [147] 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.

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.

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.

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 Eph 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.

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.

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.

And Joseph was brought down to Egypt,.... By the Ishmaelites, Genesis 37:28; as in a following clause: and Potiphar an officer of Pharaoh, captain of the guard, an Egyptian; as his name also shows, which signifies the fruit of Pot or Phut, that is, the son or grandson of one of that name (m); which might be common in Egypt, since it was the name of a son of Ham, Genesis 10:6, from whom the land of Egypt is called the land of Ham, Psalm 105:23; of this man and his offices; see Gill on Genesis 37:36, he bought him: that is, "Joseph": of the hands of the Ishmaelites, who had brought him down thither; what they gave for him we know, but what they sold him for to Potiphar is not said; no doubt they got a good price for him, and his master had a good bargain too, as appears by what follows. (m) Onomastic. Sacr. p. 671, 672.

And the Lord was with Joseph,.... Blessing him with his gracious presence, with discoveries of his love, and communion with himself, though destitute of the means of grace and ordinances of worship he enjoyed in his father's house; favouring him with bodily health, and protecting him from all evils and enemies: and he was a prosperous man; in worldly things, and which was owing to the presence of God with him, and his blessing on him: and he was in the house of his master the Egyptian; he continued there, and did not attempt to make his escape; or his employment lay chiefly, if not altogether, in the house, and herein he was prosperous, and continued to be so as long as he was in it; the Jews (n) say, he remained here twelve months. Near the pyramids built in the neighbourhood of Memphis, as is affirmed unanimously by the ancients, to this day is shown a hill, on which they say the house of Potiphar was built, whose servant the patriarch Joseph was, and some of the rubbish of the bricks are yet to be seen (o). (n) Seder Olam Rabba, c. 2. p. 5. (o) Jablonski de Terra Goshen, Dissert. 6. sect. 6.

And his master saw that the Lord was with him,.... He knew nothing of the spiritual and gracious presence of God that was with him, he was no judge of that; but he perceived by the ingenuity of his mind, by his ready and speedy learning the Egyptian language, by his dexterity in business, and by the prudence and faithfulness with which he did everything, that he was highly favoured by the divine Being, and had great endowments bestowed upon him, and was an extraordinary person for his age: and that the Lord made all that he did to prosper in his hand; and though Potiphar might have no knowledge of the true Jehovah, whose name he uses, yet he might have a notion of a supreme Being, and that all outward prosperity was owing to him; and knowing Joseph to be an Hebrew, as it is plain his wife did, Genesis 39:14; and Jehovah to be the God of the Hebrews, he imputes all the prosperity that attended Joseph and his services unto his God.

And Joseph found grace in his sight,.... In the sight of his master, as he did in the sight of God, he had favour both with God and man; his master had a high esteem of him, and a great value for him, and showed him much kindness and respect: and he served him; readily, willingly, cheerfully, and faithfully; or he served him personally; his master took such a liking to him, that he selected him from the rest of his servants to wait on his person, and to be what we now call a "valet de chambre", whose business was to dress and undress him, to wait upon him at table, &c. and he made him overseer over his house, and all that he had he put into his hand; that is, after he had served him some time, in the capacity of a valet, he advanced him, and made him the head servant, or steward of his house, and committed all his business, cash, and accounts to his care, and put all his servants under him.

And it came to pass from the time that he had made him overseer in his house, and over all that he had,.... How long he was in this office is not certain; there must be some time for the following observation; and during all the time he was in it, it was easily discerned: that the Lord blessed the Egyptian's house for Joseph's sake; that is, much more than before; everything under his hands succeeded before, but now much more abundantly; Potiphar's family was blessed with health, his substance increased, he grew rich and wealthy, and abounded with all good things: and the blessing of the Lord was upon all that he had in the house, and in the field; his domestic affairs prospered, his fields brought forth plentifully, his cattle were fruitful and stood well; every thing belonging to him within doors and without happily succeeded, through the blessing of God upon it, and all for Joseph's sake.

And he left all he had in Joseph's hand;.... His master took no care of anything, but committed all to him, trusted him with his money and with his accounts, and with the management of all his affairs; such confidence did he put in him: and he knew not aught he had, save the bread which he did eat; some understand this of Joseph, that though he had all his master's substance in his hands, yet he made no use of it for himself, enjoyed nothing of it but the bread he ate; and it is the observation of a Jewish writer (p), that he ate nothing but dry bread, and yet, like Daniel and his companions, was well favoured and of a goodly countenance, as in the next clause: but it is better to interpret it of Joseph's master, who was so satisfied with Joseph's good management and fidelity, that he never concerned himself about his affairs, how they stood or what money he had in his house, or what effects he was possessed of; all that he regarded was his food, and perhaps he knew not what that would be till it came to his table; though some take the expression in this light, that he gave himself unto a luxurious life, regarding nothing but eating and drinking, and taking his pleasure, having so good and faithful a servant: but according to Aben Ezra the sense is, that Joseph had all committed to his care, excepting the bread, or making provision of that for him and his family, which he might not touch being an Hebrew, and had all things common with him but that, see Genesis 43:32; which is a much better sense than what the Targum of Jonathan and Jarchi give, who interpret bread of his wife, whom only he reserved for himself of all things in his house: and Joseph was a goodly person, and well favoured; being like his mother, as Aben Ezra observes, see Genesis 29:17; this is remarked for the sake of what follows, and as leading on to that. (p) R. Abraham Sepharadi apud Munster. in loc.

And it came to pass after these things,.... After he was the overseer of his house; in which office, after he had been some time, so it was that his master's wife cast her eyes upon Joseph; he being a handsome young man, caught her eye, and that her heart, and led her on to lust after him, and frequently fed her eyes with amorous glances at him: and at length being fired with lust, and having an opportunity: she said, to him, in a bold and impudent manner, in plain words, having given signs and hints, and dropped expressions tending thereto before, as it is probable: lie with me; now directly, there being both opportunity and convenience, perhaps her chamber was near: this was a very great temptation to a young man in single life and living well, from his mistress, who had it greatly in her power to make him should he consent, or ruin him should he deny.

But he refused, and said unto his master's wife,.... Reasoning with her about the evil nature of the crime she tempted him to, which to commit would be ingratitude, as well as injury to his master, and a sin against God; by which it appears that Joseph was a partaker of the grace of God, and that this was in strong exercise at this time, by which he was preserved from the temptation he was beset with: behold, my master wotteth not what is with me in the house; what goods or money are in it: and he hath committed all that he hath to my hand: such confidence did he repose in him, wherefore to do such an injury to him as to commit adultery with his wife, would be making a sad return, and acting a most ungrateful part for such favour shown him.

There is none greater in this house than I,.... Not any of the servants of the house, he was the chief of them, who had all the rest under him; or rather, "he himself is not greater (q) in this house than I"; that is, his master was not greater than he: he had a greater propriety in the house and the things of it, and he had the original power and authority in it, but had not a greater use of it; Joseph had authority over all the servants, and everything in the house at his command, and the free use of everything his master had, excepting what follows: neither hath he kept back anything from me but thee, because thou art his wife; and is a reason not only why his master retained her for his own use, but why he should not touch her, and why she should not solicit him to it: how then can I do this great wickedness and sin against God? the words are emphatic in the original, "this! this wickedness! this great one!" adultery was reckoned a great sin among all nations, and this, had Joseph committed it, would have been greatly aggravated by the favours his master had conferred upon him; and not only a sin against himself, his soul and body, and against his master, but, above all, a sin against God, contrary to his holy nature, revealed will, and righteous law; all which prevailed upon Joseph to refuse the offer made him, which he could not comply with, in honour or with a good conscience. (q) "non ipse magnus", Montanus; "ne ipse quidem est me major", Junius & Tremellius, Munster, Fagius, Drusius, Mercerus, Cartwright.

And it came to pass, that as she spake to Joseph day by day,.... Continually, incessantly, hoping in time to prevail upon him to comply with her desires; so that the temptation, as it was strong, and very ensnaring, it was urgent, and frequent, and pressed with great importunity; which required the more grace and spiritual strength to resist: that he hearkened not unto her; not only did not yield to her, but would not give her an hearing, at least as little as possible he could, lest he should be overcome by her persuasions: to lie by her, or to be with her; she might tempt him to lie by her, if he would not lie with her; or to lie, as Aben Ezra interprets it, in a place near her, in a chamber next to hers, in hopes by degrees to gain her point; but he would not yield to either, nor to be in her company, and have any conversation with her, at least as little as possible, that he might not be in the way of temptation, and be led into it; though these phrases may all signify carnal copulation with her, which was what his mistress solicited, and he would not hearken to her in, and comply with her.

And it came to pass about this time,.... About a week, or a month, or rather a year, as Aben Ezra thinks, after she first began her solicitations to him. According to Josephus (r), it was a public festival, at which women used to attend; but she excused herself, pretending illness; and so Jarchi takes it to be some noted day at the idol's temple, to which all used to go; but she pretended she was sick, and could not go, knowing that Joseph would not be there, but at home, and therefore judged this a fit opportunity to attack him once more: and so it was: that Joseph went into the house to do his business: to inspect the accounts, as the Targums of Onkelos and Jonathan paraphrase it, and settle them: and there was none of the men of the house there within; being all gone to the public festival, or however there were none in that part of the house where Joseph was. (r) Antiqu. l. 2. c. 4. sect. 3.

And she caught him by his garment, saying, lie with me,.... It is very probable that before this time, as soon as ever she began to speak to him, he got away as fast as he could, and would not hear her; wherefore she now laid hold on his garment, in order to detain him, that she might have time to parley with him, and so prevail: and he left his garment in her hand, and fled, and got him out; it was his outward loose garment she laid hold on, out of which he slipped himself, and so got clear of her, and ran away, and got out of the house as fast as he could: this he did, because he would not struggle with his mistress for his garment, which no doubt by his strength he could have got from her; and partly lest he should by handling of her have carnal desires excited in him, and so be overcome with her temptation.