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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.
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The History of Joseph (1721 BC)
简体中文
约瑟的历史（主前 1721 年）
¹ 约瑟被带下埃及去。有一个埃及人是法老的内臣、护卫长，名叫波提乏，从带他下来的以实玛利人手里买了他去。
² 约瑟住在他主人埃及人的家中。耶和华与他同在，他就百事顺利。
³ 他主人见耶和华与他同在，又见耶和华使他手里所办的尽都顺利。
⁴ 约瑟就在主人眼前蒙恩，伺候他主人。主人就派他管理家务，把一切所有的都交在他手里。
⁵ 自从主人派约瑟管理家务和他一切所管的，耶和华就因约瑟的缘故赐福与那埃及人的家。凡家里和田间一切所有的，都蒙耶和华赐福。
⁶ 波提乏将一切所有的都交在约瑟的手中。除了自己所吃的饭，别的事一概不知。约瑟原来秀雅俊美。
此处有：I. 约瑟被买去（创 39:1），买他的人无论为他付了多少，都从他身上得了好交易；这买卖胜过银子。犹太人有一句谚语：“世人若知善人的价值，必以珍珠围护他们。” 他被卖给法老的一个臣子——在那里他可以结识公众人物和公众事务，从而为他被定意要得的 preferment 作好准备。当知：1. 神定意要人作什么，必以某种方式为他们作好资格上的准备。2. 连贫苦仆人及其定居的处理上，也当承认护理，其中也许正在为某种重大之事效力。
II. 约瑟蒙福——奇妙地蒙福，甚至在他奴役之家中也如此。
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神使他昌盛（创 39:2,3）。也许波提乏家的事务此前明显地走下坡路；但约瑟一进来，便给它们一个可辨别的转机，它们的局面忽然改观。虽然起初我们可以设想他被派去作最卑微的服事，即使在这些事上也显出他的才干和殷勤；天上的特别赐福随着他，随着他在职务上的高升，这赐福越来越明显。当知：(1.) 那有智慧和恩典的人，有不能被夺去的东西——无论他们被抢去别的什么。约瑟的弟兄剥了他的彩衣，却不能剥去他的美德和审慎。(2.) 那能使我们与一切朋友分开的人，却不能剥夺我们神恩惠的同在。当约瑟所有的亲属都不在身边时，他有他的神同在——甚至在埃及人的家中。约瑟与弟兄隔绝，却没有与神隔绝；被逐出父家，但耶和华与他同在，这安慰了他。(3.) 正是神与我们同在，使我们所作的一切昌盛。所以那要昌盛的，必须以神为友；那昌盛的，因此必须把赞美归给神。
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他的主人 prefer 了他，逐步使他作他家的管家（创 39:4）。当知：(1.) 殷勤和诚实是高升和兴旺最稳妥、最安全的途径：你看见办事殷勤、忠信、谨慎的人么？他终必站在君王面前，而不总是站在卑微人面前。(2.) 那有任何权柄之人的智慧，在于 countenance 并雇用那些显然有神同在的人（诗 101:6）。波提乏把一切都交在约瑟手中，他知道作得对；因为他知道在他手中比在自己手中更昌盛。(3.) 那在小事上忠心的，有望被派管许多事（太 25:21）。基督以这原则待他的仆人。(4.) 主人若有可靠之人在手下服事，便大大轻松。波提乏对约瑟的行事如此满意，以致除了自己所吃的饭，别的事一概不知（创 39:6）。仆人承担了产业一切照料和麻烦；主人只享受它：这榜样不可被任何主人效法，除非他能确知自己有一个各方面都像约瑟那样的仆人。
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神为他的缘故赐福给他的主人（创 39:5）：他赐福与那埃及人的家——虽然他是埃及人，对真神是外人——因约瑟的缘故；他自己如同拉班一样，不久也借经历学到了（创 30:27）。当知：(1.) 善人是他们所居之地的福；连好仆人也可以如此，虽然卑微、被人轻看。(2.) 恶人的昌盛，无论如何是为了敬虔人的缘故。这里有一个恶家因其中一个好仆人而蒙福。
⁷ 这事以後，约瑟的主人的妻以目送情给约瑟，说：你与我同寝罢。
⁸ 约瑟不从，对他主人的妻说：看哪，一切家务我主人都不知道。他把所有的都交在我手里。
⁹ 在这家里没有比我大的。并且他没有留下一样不交给我。只留下了你，因为你是他的妻子。我怎能作这大恶，得罪神呢？
¹⁰ 後来她天天和约瑟说，约瑟却不听从她，不与她同寝，也不和她在一处。
¹¹ 有一天约瑟进屋里去办事。家中人没有一个在那屋里。
¹² 妇人就拉住他的衣裳，说：你与我同寝罢。约瑟把衣裳丢在妇人手里，跑到外边去了。
此处有：I. 约瑟的主母一个最可耻的无耻和不端庄的实例——她性别的羞辱和丑闻，完全丧失了一切美德和名誉，提及她、想到她都不能不带着极大的愤慨。幸而她是个埃及人；因为如此的愚妄若在以色列中被发现，我们也要分担羞愧。请观察：
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她的罪始于眼目：她以目送情给约瑟（创 39:7），他原来秀雅俊美（创 39:6）。当知：(1.) 无论男女的出众美貌，常成为自己和别人的危险网罗——这禁止在其中骄傲，并命令时刻儆醒防备随之而来的试探；美貌是欺骗人的。(2.) 我们极需要与眼目立约（伯 31:1），免得眼目感染内心。约瑟的主母有一个丈夫，本该作她遮盖众目的眼目之盖（创 20:16）。
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她在罪中胆大无耻。带着无耻的脸和妓女的额，她说：你与我同寝罢——她已经借淫荡的眼目和不洁的欲望，在心中与他犯了淫乱。当知：当不洁之灵在一个灵魂中得着占有和支配时，正如被鬼附的（路 7:27,29）——端庄的衣服被脱去，羞耻的束缚和桎梏被粉碎。当情欲得势之时，它无所顾忌、无所羞愧；体面、名誉和良心，都献给那个巴力毗珥为祭。
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她在试探中迫切而激烈。她屡次被最充分的理由拒绝，却仍屡次重提她污秽的请求。她天天和他说（创 39:10）。如今这是：(1.) 在她方面是大恶，表明她的心 fully set 要行恶。(2.) 对约瑟是大试探。无疑撒但的手在其中——他既见不能用患难和世人的皱眉胜过他（因为在其中他仍持守他的正直），便以温柔迷人的享乐攻击他，这些享乐所毁的人比前者更多，杀了他们的成千上万。
II. 此处有约瑟一个最辉煌的美德和坚贞的实例——他借神的恩典得以抵挡并胜过这试探；而且，全面考虑，他的逃脱据我所知，与那三个少年人从火窑中得救一样，是神圣大能的一个伟大实例。
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他所受的试探极其强烈。从来没有比此处所记的更猛烈的、对贞洁堡垒的攻击。(1.) 他所受试探的罪是不洁，考虑到他的年轻、他的美貌、他的单身状态、以及他在一位权贵席上的丰足生活，这是一个最易缠累他、使他失足的罪。(2.) 试探者是他的主母——一个有身份的人，顺服她、讨好他是他的本分和利益，她的恩宠比任何事物更有助于他的高升，借着她他可以到达朝廷最高的尊荣。另一方面，他若轻看她、使她成为仇敌，便有极大的危险。(3.) 机会使人作贼、使人犯淫乱，而机会有利于这试探。试探者与他同在一屋中；他的职务使他无可疑地到她所在之处；家中无人（创 39:11）；看来没有此事被发现的危险，或者即便被怀疑，他的主母也会保护他。(4.) 在这一切之外，还加上迫切——频繁而恒切的迫切，以致最後她竟对他动粗。
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他对试探的抵挡极其勇敢，那胜利实在尊荣。神的全能恩典使他胜过敌人的这次攻击，
(1.) 借着理智的力量；而右理智能被听见之处，宗教无疑必占上风。他从他对神和他主人所当尽的尊重来辩论（创 39:8,9）。[1.] 他不愿亏负他的主人，不愿对他的尊荣作如此无可挽回的伤害。他考虑到、并强调他的主人曾如何恩待他，对他如何信任，在多少事上对他有恩——为此他厌恶以如此忘恩负义的回报相报。当知：无论在荣誉上，还是在公义和感恩上，我们都不可在任何事上亏负那些对我们有好评价、把我们置于 trust 之人——无论行得多么隐秘。请看他如何辩论（创 39:9）：在这家里没有比我大的，所以我不可作这事。当知：那些为大的人，不该以他们的伟大为傲，倒当以之为反对犯罪的理由。没有比我大的？那我便藐视去作恶事；事奉卑劣的情欲在我之下；我绝不愿如此贬损自己。 [2.] 他不愿得罪他的神。这是他用以加强对这罪之厌恶的主要理由。我怎能作这事？ 不仅是我将如何？或我敢如何？而是我怎能？ Id possumus, quod jure possumus——我们只能作我们按理能作的事。 以最强的关卡——以不可能——把罪关在外面，是好的。那从神生的，不能犯罪（约一 3:9）。约瑟向自己提出三个理由。第一，他考虑到受试探的是谁。我——别人也许可以放纵，但我不能。我是与神立约的以色列人，认信宗教、与他有关系的人：我如此作几乎是是不可能的。第二，所受试探的是什么罪：这大恶。 别人也许看它是小事、是小过犯、是少年的把戏；约瑟却另有看法。笼统地说，当我们任何时候受试探犯罪之时，我们必须考虑其中所有的罪大恶极，让罪显为罪（罗 7:13），以它本来的名字称呼它，绝不设法减少它。特别地，当始终把不洁之罪看作大恶，看作一个与任何别的罪一样与灵魂争战的、极其有罪的罪。第三，他受试探所得罪的是谁——得罪神——不仅是“我若作了，怎能不得罪我的主人、我的主母、我自己、我自己的身体和灵魂？而是得罪神？” 当知：恩典之魂看罪中最坏的事，就是它是得罪神——违背他的本性和他的统治，违背他的爱和 his 设计。爱神的人因此恨罪。
(2.) 借着决心的坚定。神的恩典使他借躲避试探者而胜过试探。[1.] 他不听从她，甚至不听从到与她同在的地步（创 39:10）。当知：那要免害的，必须自己避开害人之境。要躲避，不可经过。 不，[2.] 当她抓住他时，他把衣裳丢在她手里（创 39:12）。他不肯停留到与试探交谈的地步，而是以最大的厌恶从中飞逃；他留下衣裳，如同一个逃命的人。当知：失去一件好衣服，胜过失去一个好良心。
¹³ 妇人看见约瑟把衣裳丢在她手里跑了出去，
¹⁴ 就叫了家里的人来，对他们说：你们看，他带了一个希伯来人进入我们家里，要戏弄我们。他到我这里来，要与我同寝。我就大声喊叫。
¹⁵ 他听见我放声喊起来，就把衣裳丢在我这里，跑到外边去了。
¹⁶ 妇人把约瑟的衣裳放在自己那里，等候他主人回来。
¹⁷ 她就照这话对他说：你所带到我们这里来的那希伯来仆人，进来要戏弄我。
¹⁸ 我放声喊起来，他就把衣裳丢在我这里，跑出去了。
约瑟的主母既徒然设法使他成为罪犯，如今便设法把他表现为一个罪犯；如此为他因美德而向她复仇。如今她的爱变成了最极端的狂怒和恶意，她假装不能忍受看见他——而刚才她还不能忍受他离开她的视线。贞洁圣洁的爱虽被轻看仍持续；但有罪的爱，如同暗嫩对他玛的爱，容易变为有罪的恨。1. 她向他的同仆控告他（创 39:13-15），在他们中间给他一个坏名。他们也许嫉妒他在主人恩宠中的利益、以及他在家中的权威；也许有时因他的忠信——这阻止了他们的偷窃——而觉得受委屈；所以他们乐意听见任何可能使他蒙羞的事，并若有余地，更激怒他们的主母反对他。请观察：她提到她丈夫时，不称他为丈夫或主，而只说他；因为她忘记了在她和她丈夫之间的、她神的约。如此淫妇（箴 7:19）称她丈夫为那好人。当知：清白本身不能保全人的名誉。并非每一个保持好良心的人都能保持好名声。2. 她向他的主人控告他——主人手中有权惩罚他，这是他的同仆所没有的（创 39:17,18）。请观察：(1.) 她讲了一个多么不合情理的故事——拿出他的衣服作为他曾对她施暴的证据，而这明明表明是她对他施暴。当知：那些已经破坏了端庄之束缚的人，绝不会受真理之束缚的拘束。她既有无耻说你与我同寝罢，自然也有脸皮说“他要与我同寝”，毫不为怪。若这谎言是为掩盖自己的罪而说的，已经够坏，但在某种程度上还可原谅；但这谎言是为对他的美德复仇而说的，是一个极其恶毒的谎言。然而 (2.) 她如此处理它，以致激怒她丈夫反对他——指责他把这希伯来仆人带到他们中间，也许起初就违背她的心意，因为他是个希伯来人。当知：最好的人被最坏的罪犯诬告犯了最坏的罪，并非新事。按这事如此被呈现，人会以为贞洁的约瑟是个很坏的人，而他淫荡的主母是个贞德的妇人；好在有一个显露的日子将到，那时一切都要以其真面目出现。这不是约瑟的衣服第一次被利用来作关于他的假见证；他的父亲从前被它骗过，如今他的主人也被它骗了。
¹⁹ 约瑟的主人听见他妻子对他说的话，说：你的仆人竟向我如此行。他就发怒。
²⁰ 把约瑟下在监里。就是王的囚犯被囚的地方。于是约瑟在那里坐监。
²¹ 但耶和华与约瑟同在，向他施恩，使他在狱长眼前蒙恩。
²² 狱长把监里所有的囚犯都交在约瑟手下。他们在那里所办的事，都是经他的手。
²³ 凡在约瑟手下的事，狱长一概不察。因为耶和华与约瑟同在。耶和华使他所作的尽都顺利。
此处有：1. 约瑟被主人冤枉。他信了控告，或约瑟不敢为自己辩护——说出真相，因为那会大大反映在他主母身上；或他的主人不愿听，也不愿信。无可救药，他被判终身监禁（创 39:19,20）。神约束了他的怒气，否则他已把他处死；而那使他下监的怒气，神使之转为他的赞美——为达此目的，护理如此安排，使他被关在王的囚犯——政治犯——之中。波提乏大概选那监，因为那是最坏的；因为在那里铁进入人的灵魂（诗 105:18）；但神却定意为他得释放铺路。他被关在王的监里，为要从那里被 prefer 到王面前。当知：在那天，必有许许多多诬告监禁的案子被查明是针对神百姓之仇敌和逼迫者的。我们的主耶稣如同此处的约瑟，被捆绑，被列在罪犯之中。2. 约瑟蒙他的神眷顾和公正对待——他是、也将是受压迫之清白的公正而大能的保护者。约瑟远离一切朋友和亲属，他们不在身边安慰他、服事他、为他代求；但耶和华与约瑟同在，向他施恩（创 39:21）。当知：(1.) 神不藐视他的囚犯（诗 69:33）。没有任何门和栅栏能把神恩惠的同在关在门外，不让他百姓进入；因为他曾应许总不撇下他们。(2.) 那在监中有好良心的，在那里也有好神。正直和公义使我们无论在何处都有资格得神的恩惠。约瑟不久就作了囚犯，甚至在监中作了小小的管理者，这在神之下当归因于[1.] 狱长的恩惠。神使他在狱长眼前蒙恩。当知：神能在他的百姓最不指望找到朋友之处，为他们兴起朋友，并能使掳掠他们的人怜恤他们（诗 106:46）。[2.] 约瑟办事的才干。狱长见神与他同在，凡事在他手中尽都顺利；所以把监里的事务管理交托他（创 39:22,23）。当知：智慧和美德在最窄的范围内也必发光。一个善人无论在何处都必行善，甚至在捆锁和放逐中也必成为祝福；因为主的灵不被捆绑、不被放逐——使徒保罗便是见证（腓 1:12,13）。
英文原文
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.
本章我们回到约瑟的故事。此处我们见他：I. 作仆人——在波提乏家中为奴（创 39:1），却在那里大得尊荣与恩宠：1. 因神的护理，使他在实际上成为主人（创 39:2-6）；2. 因神的恩典，使他在面对强烈的淫乱试探时，作了一个得胜有余的人（创 39:7-12）。II. 此处我们见他为受苦者：他被诬告（创 39:13-18），被下在监里（创 39:19,20），然而因神与他特别同在的凭据，他的监禁也变得既尊贵又得安慰（创 39:21-23）。在此事上，约瑟是基督的预表——基督“取了奴仆的形像”，却作了那显明“神与他同在”之事；他被撒但试探，却胜过了试探；他被诬告并被捆绑，万物却都交在他手中。