Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/226

194 (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, v. 8, 9. [1.] He would not wrong his master, nor do such an irreparable injury to his honour. He considers, and urges it, 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, (v 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 there 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, 1 John 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 exceeding 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. They that love God, for this reason hate sin.

(2.) By steadfastness 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, v. 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 on him, he left his garment in her hand, v. 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 avenged 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 a while 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, (v. 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 (Prov. 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, v. 17, 18. Observe, 1. What an improbable story she tells; producing his garments 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 had been bad enough, yet in some degree, excusable; but it was told, to be avenged 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 here 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, afterAfter [sic] this manner did thy servant to me; that his wrath was