John Calvin Commentary Genesis 39

And Joseph was brought down. For the purpose of connecting this 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 adds 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 its expression proper: that it is never well with men unless the Lord shows Himself to be gracious to them.

For He grants His blessing for a time, even to reprobates with whom He is justly angry. He does this so that He may gently invite and even allure them to repentance, and may make them more inexcusable if they remain obstinate. Meanwhile, He curses their happiness. Therefore, while they think they have reached the height of fortune, their prosperity, in which they delighted themselves, is turned into ruin.

Now, whenever God deprives men of His blessing, whether they are strangers or of His own household, they must necessarily decline. This is because no good flows except from Him as the fountain. The world indeed fashions 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, while prosperity is a sign of His presence.

However, there is not the least doubt that the unique and extraordinary favor of God was evident toward Joseph, so that he was clearly known to be blessed by God. Moses immediately afterward adds, that Joseph was in the house of his master, to teach us that he was not immediately elevated to an honorable condition.

There was nothing more desirable than liberty; but he is counted 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 be enough for us, when anything severe is to be endured, to have our cup mixed with some portion of sweetness, lest we be ungrateful to God, who, in this manner, declares that He is present with us.

And his master saw. Here, what was recently alluded to appears more clearly: the grace of God shone forth in Joseph in no common or usual manner, since it became so evident even to a man who was a pagan and, in this respect, spiritually blind.

How much more shameful, then, is our ingratitude if we do not attribute all our prosperous events to God as their author. For Scripture often teaches us that nothing originating from human beings—whether counsels, labors, or any means they can devise—will benefit them, unless God gives His blessing.

And since Potiphar, on this account, developed such great regard for Joseph that he set him over his house, we therefore gather that pagans may be so affected by religion as to be compelled to give glory to God. However, his ingratitude reveals itself again when he despises the God whose gifts he values so highly in the person of Joseph.

He ought at least to have inquired who that God was, so that he might conform himself to the worship due to Him. But he considers it enough, since he thinks it will be for his private advantage, to acknowledge that Joseph was divinely guided, so that he might use his labor with greater profit.

The LORD made all that he did to prosper in his hand. This was a wonderful way God worked, that the entire blessing by which the Lord was pleased to show His fatherly love toward Joseph should turn to the benefit of the Egyptians. For since Joseph neither sowed nor reaped for himself, he was not at all enriched by his labor.

But this is how it came about that a proud man, who otherwise might have abused him as a vile and contemptible slave, treated him humanely and generously. And the Lord often soothes the wicked with such favors, lest, when they have suffered any injury, they turn the fury of their indignation against the godly.

Here we see how abundantly God's grace is poured out on 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 offer hospitality to God's elect children, or to associate with those whom divine favor thus accompanies, so that it may spread its fragrance to those near them.

But since it would not greatly benefit us to be saturated with those temporal benefits from God which suffocate and ruin the reprobate, we ought to focus all our desires on this one point: that God may be favorable to us. Far better was it for Joseph that Potiphar’s wealth increased for his sake than it was for Potiphar to make great gain through Joseph.

And he left all that he had 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, so that he might soon be brought forth to the punishment of death. What then could enter 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 need special 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 to bring 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, since, 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 respite from 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 purpose, God meets us in our difficulties, so that then, with collected strength, like refreshed men, we may be better prepared for other conflicts.

And Joseph was a goodly person, and well-favored. Since elegance of form was the cause of great calamity to holy Joseph, let us learn not to greatly desire those personal graces which may win 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 by which to catch souls.

Therefore, we must earnestly ask 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 wear a veil on their heads, so 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 was fitting for a modest woman.

Thus we see that the eyes were like torches to inflame the heart to lust. From this example, we are taught that nothing is easier 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. Therefore, let every one diligently endeavor 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 sight is the most vulnerable, great care must be taken in putting them under restraint.

Lie with me. Moses only briefly touches upon the main points and the summary of what he relates. For there is no doubt that this impure woman endeavored, by various schemes, to allure the pious youth, and that she insinuated herself by indirect flattery, before she burst out into such shameless license.

But Moses, omitting other things, shows that she had been driven so far by base lust as not to shrink from openly soliciting an improper relationship with Joseph. Now, as this depravity is a clear sign 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 recognizes himself to be more strictly bound, the greater the power with which he is entrusted. Honorable and courageous men have this characteristic: the more that is confided to them, the less they can bear to deceive. But it is a rare virtue for those who have the power to do harm to cultivate honesty freely.

Therefore, Joseph is rightly commended by Moses for regarding the authority with which his master invested him as a bridle to restrain him from transgressing the bounds of duty. Besides, he also gives proof of his gratitude by citing the benefits received from his master as a reason why he should not bring any disgrace upon him.

And truly, this is why such confusion arises everywhere today, so that people are almost brutish, 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 that person; one even reproaches another for ingratitude, but there are few who sincerely follow Joseph's example.

Lest, however, he should seem to be restrained only by regard for 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 deliberately commends his master's generosity, so that the wicked woman might desist from her shameless purpose.

Relevant to this is the argument he presents: Neither hath he kept anything back from me but thee, because thou art his wife.

Why does he say this, if not that, by recalling the religious obligation of marriage, he might wound the woman's corrupt mind and cure her of her insane passion?

Therefore, he not only strenuously strives to free himself from her wicked allurements, but, lest her lusts should prove uncontrollable, he also proposes to her the best remedy.

And we can understand that the sanctity of marriage is highlighted for us here in Joseph's story, through which the Lord would declare Himself to be the upholder of marital faithfulness, so that no one who violates another’s marriage bed should escape His vengeance.

For He is a guarantor between the husband and his wife, and requires mutual chastity from each.

From this it follows that, besides the injury inflicted upon the husband, God Himself is severely wronged.

As she spake to Joseph day by day. Joseph's constancy is commended; from this, it appears that a real fear of God reigned in his mind. Thus it came about that he not only repelled one attack but stood firm, until the end, as 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 the one who induces us to commit the crime bears a part of it. Holy Joseph, therefore, must have been endowed with the extraordinary power of the Spirit, since he stood invincible until the end against all the allurements of the impious woman.

All the more detestable is her wickedness, as she 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, and when she is also solemnly admonished by him not to provoke God's anger, how indomitable is that lust which leaves no room for shame.

Now, because we see here what evils people will rush into when regard for propriety is extinguished by carnal intemperance, we must entreat the Lord that He will not allow the light of His Spirit to be quenched within us.