“Qui nequaquam acquiescens operi nefario, dixit ad eam : Ecce dominus meus, omnibus mihi traditis, ignorat quid habeat in domo sua :”
“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;”
“But he refused. “Look,” he said to his master’s wife, “with me here, my master does not concern himself with anything in his house, and he has entrusted everything he owns to my care.”
“But he refused, and said to his master’s wife, “Behold, my master doesn’t know what is with me in the house, and he has put all that he has into my hand.”
“But he refused, and said unto his master's wife, Behold, my master knoweth not what is with me in the house, and he hath put all that he hath into my hand:”
(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, 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 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 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.
Verses 7-12 Beauty either in men or women, often proves a snare both to themselves and others. This forbids pride in it, and requires constant watchfulness against the temptation that attends it. We have great need to make a covenant with our eyes, lest the eyes infect the heart. When lust has got power, decency, and reputation, and conscience, are all sacrificed. Potiphar's wife showed that her heart was fully set to do evil. Satan, when he found he could not overcome Joseph with the troubles and the frowns of the world, for in them he still held fast his principle, assaulted him with pleasures, which have ruined more than the former. But Joseph, by the grace of God, was enabled to resist and overcome this temptation; and his escape was as great an instance of the Divine power, as the deliverance of the three children out of the fiery furnace. This sin was one which might most easily beset him. The tempter was his mistress, one whose favour would help him forward; and it was at his utmost peril if he slighted her, and made her his enemy. The time and place favoured the temptation. To all this was added frequent, constant urging. The almighty grace of God enabled Joseph to overcome this assault of the enemy. He urges what he owed both to God and his master. We are bound in honour, as well as justice and gratitude, not in any thing to wrong those who place trust in us, how secretly soever it may be done. He would not offend his God. Three arguments Joseph urges upon himself. 1. He considers who he was that was tempted. One in covenant with God, who professed religion and relation to him. 2. What the sin was to which he was tempted. Others might look upon it as a small matter; but Joseph did not so think of it. Call sin by its own name, and never lessen it. Let sins of…