Chapter commentary
Genesis Chapter 39
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At this chapter we return to the story of Joseph. We have him here, I. A servant, a slave in Potiphar's house (Ge 39:1), and yet there greatly honoured and favoured, 1. By the providence of God, which made him, in effect, a master, Ge 39:2-6. 2. By the grace of God, which made him more than a conqueror over a strong temptation to uncleanness, Ge 39:7-12. II. We have him here a sufferer, falsely accused (Ge 39:13-18), imprisoned (Ge 39:19,20), and yet his imprisonment made both honourable and comfortable by the tokens of God's special presence with him, Ge 39:21-23. And herein Joseph was a type of Christ, "who took upon him the form of a servant," and yet then did that which made it evident that "God was with him," who was tempted by Satan, but overcame the temptation, who was falsely accused and bound, and yet had all things committed to his hand.
1-23
The History of Joseph (1721 BC)
繁體中文
約瑟的記事（主前 1721 年）
¹ 約瑟被帶下埃及去。法老的內臣護衛長波提乏，從那些帶他下來的以實瑪利人手裡買了他去。 ² 耶和華與約瑟同在，他就百事順利，住在他主人埃及人的家中。 ³ 他主人見耶和華與他同在，又見耶和華使他手裡所辦的盡都順利。 ⁴ 約瑟就在主人眼前蒙恩，伺候他主人，並且派他管理家务，將一切所有的都交在他手裡。 ⁵ 自從主人派約瑟管理家務和他一切所有的，耶和華就因約瑟的緣故賜福與那埃及人的家；凡家裡和田間一切所有的，都蒙耶和華賜福。 ⁶ 波提乏將一切所有的都交在約瑟的手中，除了自己所吃的飯，別的事一概不知。約瑟原來秀雅俊美。
此處有：一、約瑟被買去（創 39:1），買他的人無論出了多少價錢，都是一筆好買賣；這比銀子的生意還好。猶太人有句諺語：「世人若知道善人的價值，必用珍珠把他們圍起來。」他被賣給法老的一個臣子，在那裡他可以結識朝中人物和公事，如此便為他所定要得的尊榮作了準備。當注意：1. 神定意要人作甚麼，必設法裝備他們去作。2. 連貧苦僕人的安排和定居，也當認定神的護理——在其中護理也許正在為某件重大要事鋪路。
二、約瑟蒙福，奇妙地蒙福，即使在他為奴的家中。
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神使他亨通（創 39:2-3）。也許波提乏家中的事務從前顯著地走下坡；但約瑟一來，便有了顯著的轉機，事務的狀況忽然改變。雖然起頭我們可設想他只是被派去作最卑微的差事，但在那些工作中也顯出他的才智和勤奮；天上的特別祝福隨著他，這祝福隨著他職務的高升，越來越顯明。當注意：（一）有智慧又有恩典的人，他們所有的別人不能奪去，無論他們被搶去甚麼。約瑟的哥哥們剝了他的彩衣，卻不能剝去他的美德和謹慎。（二）能使我們與一切朋友分離的人，卻不能剝去我們神恩惠的同在。約瑟沒有一個親屬在身邊時，仍有他的神與他同在，甚至在埃及人的家中。約瑟與弟兄們隔絕，卻沒有與他的神隔絕；被逐出父家，但耶和華與他同在——這就安慰了他。（三）使我們所作的一切亨通的，正是神與我們同在。所以要亨通的人，必當以神為友；已經亨通的人，便當因此把榮耀歸給神。
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他的主人提拔他，逐步使他作全家的管家（創 39:4）。當注意：（一）殷勤和誠實，是上升和發達最穩妥、最安全的途徑：你看見殷勤辦事、又忠心又謹慎的人嗎？他終究必站在君王面前，而不會一直在卑微人面前。（二）凡有某種權柄的人，都當看重並任用那些顯然有神同在的人（詩 101:6）。波提乏把一切都交在約瑟手中，是作了明智之舉；因他知道交在他手中比在自己手中更亨通。（三）在少數事上忠心的人，便有指望被派管理許多事（太 25:21）。基督對待他的僕人就是照這原則。（四）主人手下有可靠的人任用，是極大的輕省。波提乏對約瑟的管理如此滿意，以致除了自己所吃的飯，別的事一概不知（創 39:6）。僕人承擔了產業一切的操心勞苦；主人只享受它：這個榜樣並非任何主人都當效法的，除非他能確定自己有一個各方面都像約瑟的僕人。
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神為他的緣故恩待他的主人（創 39:5）：耶和華就因約瑟的緣故賜福與那埃及人的家——雖然他是埃及人，是個不認識真神的外邦人——是因約瑟的緣故；他自己像拉班一樣，很快就親身經歷了這事（創 30:27）。當注意：（一）善人是他們所居之地的福分；連好僕人也可能如此，雖然卑微、被人輕看。（二）惡人的興盛，無論如何，都是為敬虔人的緣故。這裡一個邪惡的家庭，因其中一個好僕人的緣故而蒙福。
⁷ 這事以後，約瑟主人的妻以目送情給約瑟，說：「你與我同寢吧！」 ⁸ 約瑟不從，對他主人的妻說：「看哪，一切家務我主人都不知道，他把所有的都交在我手裡； ⁹ 在這家裡沒有比我大的，並且他沒有留下一樣不交給我，只留下了你，因為你是他的妻子。我怎能作這大惡，得罪神呢？」 ¹⁰ 後來她天天和約瑟說，約瑟卻不聽從她，不與她同寢，也不和她在一處。 ¹¹ 有一天，約瑟進屋去辦事，家中人沒有一個在那屋裡。 ¹² 婦人就拉住他的衣裳，說：「你與我同寢吧！」約瑟把衣裳丟在手裡，跑到外邊去了。
此處有：一、約瑟主母一個最可恥的厚顏無恥、不知羞恥的例子——是她性別的恥辱和羞愧，完全喪盡了一切貞操和名節，提也不可，想也不可，除非懷著最大的義憤。幸而她是個埃及人；若這樣的愚昧在以色列中發現，我們也要同感羞愧。當注意：
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她的罪從眼睛開始：她以目送情給約瑟（創 39:7）——約瑟原來秀雅俊美（創 39:6）。當注意：（一）無論男女，出眾的容貌常成為自己和別人危險的網羅；這禁止人在其中驕傲，並要求人時刻防備隨之而來的試探——美貌是虛浮的、欺哄人的。（二）我們大有需要與眼睛立約（伯 31:1），免得眼睛感染了心。約瑟的主母有丈夫，本當作她遮蓋眼目的，使她不看別人（創 20:16）。
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她在罪中大膽無恥。她厚著臉皮，像妓女的前額，說：你與我同寢吧——其實她早已藉著淫蕩的眼目和不清潔的私慾，在心中與他犯了姦淫。當注意：不潔之靈一旦在靈魂中得勢掌權，便如同被鬼附的人一般（路 7:27、29），把端莊的衣裳脫去，把羞恥的束縛和鎖鏈掙斷。情慾一旦抬頭，便百無禁忌，毫不知羞；體面、名聲、良心，全都獻給那巴力毘珥。3. 她在試探中糾纏不休、強橫霸道。她屢次被最有力的理由拒絕，卻仍屢次重新提出她卑鄙的要求。她天天和約瑟說（創 39:10）。這事：（一）在她方面是大惡，表明她的心專心行惡。（二）對約瑟是大試探。無疑撒但的手在其中：他既不能用患難和世上的皺眉勝過他（因他在那些事上仍持守他的純正），便用軟弱迷人的享樂來攻擊他——這些比前者所毀滅的人更多，所殺的成千上萬。
二、此處有一個關於美德和堅定貞潔的最光輝榜樣，記在約瑟身上——他靠著神的恩典，能以抵擋並勝過這試探；綜觀各樣情形，他的逃脫，據我所知，與那三位少年人從火窯中被救出來一樣，同是神權能的大作為。
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他所受試探的攻勢十分猛烈。貞潔的堡壘從未受過比此處所記更猛烈的攻擊。（一）他所受試探去犯的罪是不潔——鑒於他的年輕、容貌、單身狀態，以及在富貴人家席上豐富的飲食，這是一個最易纏累他、使他跌倒的罪。（二）試探他的是他的主母，一個有身分的人，他理當順服她，也當討她喜悅——她的恩寵比任何別的更能促成他的高升，藉著她他也許可達到朝中最高的尊榮。另一方面，他若輕看她、與她為敵，便是他最大的危險。（三）機會造就賊，造就姦夫，而機會正助長試探。試探他的人與他同在屋中；他的職務使他毫不惹人疑心地來到她所在之處；家中沒有一個人在內（創 39:11）；看來絕無被發現的危險；即使被懷疑，他的主母也會保護他。（四）再加上糾纏不休——頻繁而不斷的糾纏，到一個地步，最後她竟對他動手。
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他對試探的抵擋十分勇敢，勝利實在光榮。神的全能恩典使他能勝過仇敵這次的攻擊——
（1）藉著理性的力量；只要正當的理性可被聽見，宗教無疑必佔上風。他從對神和主人所當盡的敬意上推論（創 39:8-9）。[1] 他不願虧負他的主人，也不願對他的尊榮造成那樣無可挽回的傷害。他想到並強調他的主人待他何等恩厚，對他何等信任，在多少事上恩待他——所以他一想到要作出如此忘恩負義的回報，便深惡痛絕。當注意：我們在道義上——也在公正和感恩上——有責任，無論多麼隱密，總不可虧負那些對我們有好感、對我們寄予信任的人。看他的推論（創 39:9）：*在這家裡沒有比我大的，所以我不肯作。*當注意：身居高位的人，不但不可因自己的高位驕傲，反當以此作為犯罪的論據。「沒有比我大的嗎？那麼我便不屑去作惡事；服事卑鄙的私慾是低於我的身分；我不肯如此貶損自己。」[2] 他不願得罪他的神。這是他加強自己對罪的厭惡的主要論據。*我怎能作這事？*不只是「我怎可？」或「我怎敢？」而是「我怎能？——Id possumus, quod jure possumus（我們只能作我們按理可作的事）。」用最堅固的門閂——不可能——把罪關在門外，是好的。從神生的就不犯罪（約壹 3:9）。約瑟向自己提出三個論據。第一，他想到受試探的是誰：我——別人也許可以放縱，我卻不能。我是與神立約的以色列人，是信奉宗教、與他有關係的人：要我這樣作，幾乎是不可能的。第二，他所受試探去犯的是甚麼罪：這大惡。別人也許看為小事，看為無關緊要的過失，看作少年人的花樣；約瑟卻另有看法。總而言之，我們何時受試探犯罪，便當想到其中所含的大惡；要叫罪顯出是罪來（羅 7:13），按它的本名稱呼它，決不可設法減輕它。特別要常把不潔之罪看作大惡，看作極其邪惡的罪，它與任何別的罪一樣是攻擊靈魂的。第三，他所受試探得罪的是誰——是得罪神——不只是「我怎可這樣作、得罪我的主人、主母、自己、自己的身體和靈魂呢？乃是得罪神？」當注意：有恩典的靈魂看罪中最惡劣的一點，就是它是得罪神——得罪他的本性、他的統治、得罪他的愛和他的旨意。愛神的人因此恨罪。
（2）藉著堅決的心志。神的恩典使他能藉著避開試探者來勝過試探。[1] 他不聽從她，甚至不願與她同在一處（創 39:10）。當注意：要免受其害的人，必須使自己遠離受害的環境。躲避它，不要從旁經過。不但如此，[2] 當她拉住他時，他把衣裳丟在手裡（創 39:12）。他不肯稍作停留與試探交涉，卻以最大的厭惡逃離它；他把衣裳丟下，如同一個逃命的人。當注意：失去一件好衣裳，總比失去一個無虧的良心好。
¹³ 婦人看見約瑟把衣裳丟在她手裡跑出去了， ¹⁴ 就叫了家裡的人來，對他們說：「你們看！他帶了一個希伯來人進入我們裡面，要戲弄我們；他到我這裡來要與我同寢，我就大聲喊叫； ¹⁵ 他聽見我放聲喊叫起來，就把衣裳丟在我這裡，跑了出去了。」 ¹⁶ 婦人把約瑟的衣裳放在自己那裡，等他主人回家。 ¹⁷ 就對他如此如此說：「你所帶到我們這裡的那希伯來僕人進來要戲弄我； ¹⁸ 我放聲喊叫起來，他就把衣裳丟在我這裡，跑出去了。」
約瑟的主母既然不能使他成為罪人，如今便設法把他描繪成罪人；如此為著他的美德報復他。她從前的愛如今變成最大的怒气和惡意；她假裝不能忍受看見他——不久之前她還不能忍受他離開自己的視線。聖潔的愛雖被輕視卻仍持久；但罪惡的愛，像暗嫩對她瑪的愛，卻容易變為罪惡的恨。1. 她向他的同僕控告他（創 39:13-15），在眾僕中給他壞名聲。他們也許嫉妒他在主人恩寵中的份，以及他在家中的權柄；也許有時因他的忠心妨礙了他們偷竊而自覺吃虧；所以一聽見任何有損他名聲的事便高興，若有可能，更挑動他們的主母越發惱怒他。當注意她論到丈夫時，並不稱他為丈夫或主，只稱他；因為她已忘了立在她和他們之間、她神的約。如此，淫婦（箴 7:19）稱她丈夫為那好人。當注意：清白本身不能保住人的名聲。並非每一個保守無虧良心的人都能保守無愧的名聲。2. 她向她的主人控告他——他手中掌握懲罰他的權柄，這是同僕所沒有的（創 39:17-18）。當注意：（一）她所說的故事何等不合情理——拿出他的衣裳作為他對她施暴的證據，其實這恰恰表明是她對他施暴。當注意：破了端莊之束縛的人，決不受真理之束縛的限制。她既有厚顏說「你與我同寢吧」，又有臉皮說「他要與我同寢」，何足為奇。若是為掩蓋自己的罪而撒謊，已經夠壞了，在某種程度上還算可原諒；但這謊言是為報復他的美德而說的——是個最惡毒的謊言。然而，（二）她卻安排得能使她丈夫對他發怒，怪他帶這個希伯來僕人來——也許起頭是違背她心意的，因為他是希伯來人。當注意：最好的人被最壞的罪犯誣告犯了最惡劣的罪，並非新鮮事。照這事的呈報來看，人會以為貞潔的約瑟是個很壞的人，而他淫蕩的主母倒是個貞潔的婦人；好在有一個顯露的日子將到，那時一切都要顯出本來的面目。這已不是約瑟的衣裳頭一次被用來作假見證陷害他；從前他父親被它欺哄了，如今他的主人又被它欺哄了。
¹⁹ 約瑟的主母將這事告訴他主人，他主人聽見他妻子對他所說的話，說你的僕人如此待我，他就生氣， ²⁰ 把約瑟下在監裡，就是王的囚犯被囚的地方。於是約瑟在那裡坐監。 ²¹ 但耶和華與約瑟同在，向他施恩，使他在司獄的眼前蒙恩。 ²² 司獄就把監裡所有的囚犯都交在約瑟手下；他們在那裡所辦的事都是經他的手。 ²³ 凡在約瑟手下的事，司獄一概不察，因為耶和華與約瑟同在，耶和華使他所作的盡都順利。
此處有：1. 約瑟被主人冤枉。他信了控告，或是約瑟不敢自辯說出實情，因為那會大大牽涉他的主母；或是他的主人不肯聽，或不肯信；既無可救，他便被判終身監禁（創 39:19-20）。神約束了他的怒氣，否則他早已把他治死；那使約瑟下監的怒氣，神卻使之轉為他的讚美——為此護理安排他被關在王的囚犯、就是政治犯之中。波提乏大概選擇那監獄，因為它是最壞的；在那裡鐵進入他的靈魂（詩 105:18）；但神卻設計為他的開釋鋪路。他被關在王的監獄裡，好叫他能從那裡被提拔到王的身邊。當注意：在那大日，必有許多冤屈下監的案子，要查出來歸在神百姓的仇敵和逼迫者身上。我們的主耶穌，像此處的約瑟一樣，被捆綁，被列在罪犯之中。2. 約瑟蒙他的神承認並為他伸冤——他是受壓迫之無辜者的公義而大能的保護者，如今是，將來也是。約瑟遠離一切親友，沒有他們在身邊安慰他、服事他、為他代求；但耶和華與約瑟同在，向他施恩（創 39:21）。當注意：（一）神不輕看他的囚犯（詩 69:33）。沒有門閂和鐵欄能把他的恩惠同在關在門外；因為他已應許總不撇下他們。（二）在監裡有無虧良心的人，在那裡也有好神。無論我們在何處，純正和正直都使我們配得神的恩惠。約瑟作囚犯不久，便在監裡成了小小的官長——這在神之下當歸因於：[1] 獄卒的恩待。神使他在獄卒的眼前蒙恩。當注意：神能在百姓最不指望找到朋友之處，為他們興起朋友，並使那擄掠他們的人憐恤他們（詩 106:46）。[2] 約瑟辦事的才幹。獄卒看見神與他同在，凡交在他手下的盡都順利；所以把監裡的事務交他管理（創 39:22-23）。當注意：智慧和美德在最窄的圈子裡也要發光。善人無論在何處都必行善，即使在捆鎖和放逐中也必成為別人的祝福；因為主的靈不被捆鎖，也不被放逐——保羅就是例證（腓 1:12-13）。
English original
The History of Joseph (1721 BC)
¹ And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.
² And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.
³ And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand.
⁴ And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand.
⁵ And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was upon all that he had in the house, and in the field.
⁶ And he left all that he had in Joseph's hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured.
Here is, I. Joseph bought (Ge 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 but know the worth of good men, they would hedge them about with pearls." He was sold to an officer of Pharaoh, with whom he might get acquainted with public persons and public business, and so be fitted for the preferment for which he was designed. Note, 1. What God intends men for he will be sure, some way or other, to qualify them for. 2. Providence is to be acknowledged in the disposal even of poor servants and in their settlements, and therein may perhaps be working towards something great and important.
II. Joseph blessed, wonderfully blessed, even in the house of his servitude.
1. God prospered him, Ge 39:2,3. Perhaps the affairs of Potiphar's family had remarkably gone backward before; but, upon Joseph's coming into it, a discernible turn was given to them, and the face and posture of them altered on a sudden. Though, at first, we may suppose that his hand was put to the meanest services, even in those appeared his ingenuity and industry; a particular blessing of Heaven attended him, which, as he rose in his employment, became more and more discernible. Note, (1.) Those that have wisdom and grace have that which cannot be taken away from them, whatever else they are robbed of. Joseph's brethren had stripped him of his coat of many colours, but they could not strip him of his virtue and prudence. (2.) Those that can separate us from all our friends, yet cannot deprive us of the gracious presence of our God. When Joseph had none of all his relations with him, he had his God with him, even in the house of the Egyptian. Joseph was separated from his brethren, but not from his God; banished from his father's house, but the Lord was with him, and this comforted him. (3.) It is God's presence with us that makes all we do prosperous. Those that would prosper must therefore make God their friend; and those that do prosper must therefore give God the praise.
2. His master preferred him, by degrees made him steward of his household, Ge 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, Ps 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, Mt 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, Ge 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 (Ge 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, Ge 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.
⁷ And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me.
⁸ But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand;
⁹ There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?
¹⁰ And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.
¹¹ And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within.
¹² And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.
Here is, I. A most shameful instance of impudence and immodesty in Joseph's mistress, the shame and scandal of her sex, perfectly lost to all virtue and honour, and not to be mentioned, nor thought of, without the utmost indignation. It was well that she was an Egyptian; for we must have shared in the confusion if such folly had been found in Israel. Observe,
I. Her sin began in the eye: She cast her eyes upon Joseph (Ge 39:7), who was a goodly person, and well-favoured, Ge 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, Ge 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 (Lu 7:27,29), the clothes of modesty are thrown off and the bands and fetters of shame are broken in pieces. When lust has got head, it will stick at nothing, blush at nothing; decency, and reputation, and conscience, are all sacrificed to that Baal-peor. 3. She was urgent and violent in the temptation. Often she had been denied with the strongest reasons, and yet as often renewed her vile solicitations. She spoke to him day by day, Ge 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 (Ge 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, Ge 39:8,9. [1.] He would not wrong his master, nor do such an irreparable injury to his honour. He considers, and urges, how kind his master had been to him, what a confidence he had reposed in him, in how many instances he had befriended him, for which he abhorred the thought of making such an ungrateful return. Note, We are bound in honour, as well as justice and gratitude, not in any thing to injure those that have a good opinion of us and place a trust in us, how secretly soever it may be done. See how he argues (Ge 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, 1Jo 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 (Ro 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, Ge 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, Ge 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.
¹³ And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,
¹⁴ That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice:
¹⁵ And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.
¹⁶ And she laid up his garment by her, until his lord came home.
¹⁷ And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:
¹⁸ And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.
Joseph's mistress, having tried in vain to make him a criminal, now endeavours to represent him as one; so to be revenged on him for his virtue. Now was her love turned into the utmost rage and malice, and she pretends she cannot endure the sight of him whom awhile ago she could not endure out of her sight. Chaste and holy love will continue, though slighted; but sinful love, like Amnon's to Tamar, is easily changed into sinful hatred. 1. She accused him to his fellow servants (Ge 39:13-15) and gave him a bad name among them. Probably they envied him his interest in their master's favour, and his authority in the house; and perhaps found themselves aggrieved sometimes by his fidelity, which prevented their purloining; and therefore they were glad to hear any thing that might tend to his disgrace, and, if there was room for it, incensed their mistress yet more against him. Observe, When she speaks of her husband, she does not call him her husband, or her lord, but only he; for she had forgotten the covenant of her God, that was between them. Thus the adulteress (Pr 7:19) calls her husband the good man. Note, Innocence itself cannot secure a man's reputation. Not every one that keeps a good conscience can keep a good name. 2. She accused him to his master, who had power in his hand to punish him, which his fellow servants had not, Ge 39:17,18. Observe, (1.) What an improbable story she tells, producing his garment as an evidence that he had offered violence to her, which was a plain indication that she had offered violence to him. Note, Those that have broken the bonds of modesty will never be held by the bonds of truth. No marvel that she who had impudence enough to say, Lie with me, had front enough to say, "He would have lien with me." Had the lie been told to conceal her own crime it would have been bad enough, yet, in some degree, excusable; but it was told to be revenged upon his virtue, a most malicious lie. And yet, (2.) She manages it so as to incense her husband against him, reflecting upon him for bringing this Hebrew servant among them, perhaps at first against her mind, because he was a Hebrew. Note, It is no new thing for the best of men to be falsely accused of the worst of crimes by those who themselves are the worst of criminals. As this matter was represented, one would have thought chaste Joseph a very bad man and his wanton mistress a virtuous woman; it is well that there is a day of discovery coming, in which all shall appear in their true characters. This was not the first time that Joseph's coat was made use of as a false witness concerning him; his father had been deceived by it before, now his master.
¹⁹ And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled.
²⁰ And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison.
²¹ But the LORD was with Joseph, and showed him mercy, and gave him favour in the sight of the keeper of the prison.
²² And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it.
²³ The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper.
Here is, 1. Joseph wronged by his master. He believed the accusation, and either Joseph durst not make his defence by telling the truth, as it would reflect too much upon his mistress, or his master would not hear it, or would not believe it, and there is no remedy, he is condemned to perpetual imprisonment, Ge 39:19,20. God restrained his wrath, else he had put him to death; and that wrath which imprisoned him God made to turn to his praise, in order to which Providence so disposed that he should be shut up among the king's prisoners, the state-prisoners. Potiphar, it is likely, chose that prison because it was the worst; for there the iron entered into the soul (Ps 105:18), but God designed to pave the way to his enlargement. He was committed to the king's prison, that he might thence be preferred to the king's person. Note, Many an action of false imprisonment will, in the great day, be found to lie against the enemies and persecutors of God's people. Our Lord Jesus, like Joseph here, was bound, and numbered with the transgressors. 2. Joseph owned and righted by his God, who is, and will be, the just and powerful patron of oppressed innocence. Joseph was at a distance from all his friends and relations, had not them with him to comfort him, or to minister to him, or to mediate for him; but the Lord was with Joseph, and showed him mercy, Ge 39:21. Note, (1.) God despises not his prisoners, Ps 69:33. No gates nor bars can shut out his gracious presence from his people; for he has promised that he will never leave them. (2.) Those that have a good conscience in a prison have a good God there. Integrity and uprightness qualify us for the divine favour, wherever we are. Joseph is not long a prisoner before he becomes a little ruler even in the prison, which is to be attributed, under God, [1.] To the keeper's favour. God gave him favour in the sight of the keeper of the prison. Note, God can raise up friends for his people even where they little expect to find them, and can make them to be pitied even of those that carry them captive, Ps 106:46. [2.] To Joseph's fitness for business. The keeper saw that God was with him, and that every thing prospered under his hand; and therefore entrusted him with the management of the affairs of the prison, Ge 39:22,23. Note, Wisdom and virtue will shine in the narrowest spheres. A good man will do good wherever he is, and will be a blessing even in bonds and banishment; for the Spirit of the Lord is not bound nor banished, witness St. Paul, Php 1:12,13.
本章我們回到約瑟的故事。在這裏我們看見他：一、作僕人——在波提乏家中為奴（創 39:1），然而在那裏大蒙尊榮與恩待：1. 藉神的護理，使他實際上成了主人（創 39:2-6）。2. 藉神的恩典，使他在淫亂的強烈試探中得勝有餘（創 39:7-12）。二、我們又看見他受苦——被誣告（創 39:13-18）、被下監（創 39:19,20），然而他的監禁因神特別同在的記號而成了尊榮與安慰（創 39:21-23）。在這事上約瑟正是基督的預表——「祂本有神的形像……取了奴僕的形像」，卻在那時行了顯明「神與他同在」的事；祂被撒但試探卻勝過了試探；祂被誣告、被捆綁，萬有卻都交在祂手中。