A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vol. 1 Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small [vol. 1 only]. / By John Mayer, doctor of divinity.

CHAP. XXXIX.

HEre Moses returneth again to the history of Joseph, repeating first his bring∣ing into Egypt, and selling to Potiphar, which vvas spoken of, Chap. 37. 35, 36. And then he declareth hovv the Lord prospered him in every thing that he took in hand, insomuch that his Master observing it made him over-seer of his house, and put all that he had into his hands, and it is added, that he knevv not ought which he had, saving the bread, which he did eat. Thus when Jo∣seph was removed far from his fathers house, God yet was neer unto him to bless him and his labours in, such manner that all might see the favour of God to be greatly towards him. And by this means God wrought for his prefermēt in Potiphars house, thus comforting him against the misery, unto which in this his captivity and servile estate he was exposed. In like manner Iacob ser∣ving Laban had been blessed before, and Laban for his sake, and so to have a servant fearing God is the way to enjoy his blessing. But whereas it is said, [Note.] He knew nothing that he had but the bread which he ate: Some, saith Luther, refer it to Ioseph, as spoken of him, as if it were meant, that for all his fidelity and good service that he did to his Master, he had none other food, but as other servants dry bread to live upon, being notwithstanding through Gods bles∣sing faire and vvell-liking, as Daniel and his fellovves vvere aftervvards, be∣ing fed vvith nothing but pulse. But it is plainly spoken of Potiphar the Ma∣ster, and not of Ioseph the servant, as is further expressed, verse 8. and the meaning is, that he medled not vvith any thing that he had, nor looked after it vvhether cattel or money, layings out or receivings, the taking in or letting go of servants, selling or letting, but onely vvith his daily diet, appointing vvhat meat he vvould have made ready, vvhether of this kinde or that, or in great∣er or lesse quantity, as he meant to have more or lesse company at his table: for bread is commonly put for all manner of food. Vatablus saith, He took no care about any thing but about eating and drinking, or that he reaped none other fruit of all vvhich he had. Some, he saith, hold that this is spoken, in respect of meat, vvhich the Egyptians vvould not eate vvith the Hebrevvs. And Luther saith, that some Hebrevvs more absurdly hold, that by bread his vvife is to be vnderstood, as is further explained, verse 9. bringing for this pur∣pose that of the vvise man, Prov. 9. 17. Stollen waters are sweet, and bread eat∣en in secret is pleasant. The most genuine exposition, and free from streining is that vvhich I first delivered. That Ioseph should thus have all committed unto him vvas Gods singular providence tovvards him; seeing, hovv excel∣lent parts soever be in strangers, yet men are more inclining to commit their affairs to the trust of those that are bred and brought up about them, and not unto such.

But lo now, in the midst of his prosperity God hath another great crosse to exercise him withall, Potiphars wife by his permission, becometh an In∣strument of the greatest misery unto him, that had yet happened. She be∣holding the beauty and good proportion of Joseph, being now in the prime of his age, tempted him to lie with her at sundry times, and being denyed, grew more urgent upon him, insomuch, as that when he was alone, she caught hold of his garment, but he leaving it in her hand, fled from her, whereupon she cryeth out, and telleth both the whole family and her husband at his coming home, that this Hebrew servant came in to mock her, but she cryed out, and then he ran away; whereupon Potiphar being incensed, putteth him in prison. These things were done most probably about the 27 year of Jo∣sephs age, because at 30 he stood before Pharaoh, and before that he had been sometime in prison, before that the Kings chief Butler and Baker vvere com∣mitted, and after their release, he abode there still tvvo years. It vvas a most strong temptation, vvherevvith he vvas novv assaulted, to be desired by his Mistris vvhom if he vvould satisfie, he might both have pleasure, be secure

as touching the disclosing of it, and have her great favour for his further be∣nefit, but in case he would not he might certainly expect some great evill by her meanes, yet such was the vertue of this young man, as that he could not by any such consideration be moved to sin against God. A notable example of chastity to be followed by all others, and to follow vvhich there is incou∣ragement enough in the successe, vvhich he had, after that for a short time he had unjustly suffered. Of such chastity also was Susanna. And Valerius Max∣imus writeth of one Spurina, a most comely young man amongst the Heathen, an Hetrurian, that because he was desired by divers vvomen, he cut and dis∣figured his face, preferring rather deformity for the assurance of his sancti∣ty, then beauty to insnare the eyes and hearts of any, and hereby he took away that suspicion, vvhich vvas in jealous husbands and parents.

Rupertus praiseth Joseph, as expressing four vertues in this one thing; tem∣perance, in that he refreined from his Mistris tempting him; justice, in that he vvould not do this injury to his Master; fortitude, in that being sollicited from day to day, he could not yet be overcome; and vvisdome, in that he preferred vvith a little temporall losse of his garment to cast farre from him the fire that might have been dangerous to his soul. That which is here rela∣ted touching Ioseph and his Mistris is excellently dravvn into an Allegory by Gregory and Rupertus thus. As Ioseph vvas comely and beautifull to behold, so vvas Christ to the spirituall eye: but as Josephs Mistris affected him to satisfie her filthy lust, so the Jewish Synagogue was affected to the Christ to come for a worldly benefit, imagining, that he should be a most mighty Prince, ruling after the manner of an earthly Emperour over all, and advan∣cing to great dignity his own Nation. But as Ioseph being desired by his Mi∣stris, resisted her unlawfull desire from time to time, and at last left his gar∣ment with her and fled; so Christ would not satisfie the Synagogue in this respect, but leaveth unto her desiring him, that is, their imaginary Christ most earnestly, his exteriour garment, as it were, of the letter of the Scripture not being understood. The Synagogue then complaineth as this woman to her husband, and sheweth this garment, that is, argueth and disputeth out of the Scriptures not understood against Christ before the high Priest, being as it were her husband, and he being incensed, procureth his apprehension and crucifying, and consequently his going into the Sepulchre, as it were into the prison. But as Ioseph, he was not held there, but after a while, delivered both himself and others, for by death he destroyed him that had the power of death, that is, the Devill, &c. Rabanus Maurus hath both this and another out of Isidore, which I do not so approve of, and therefore omit it.

Joseph being committed to prison was still blessed of God, so that the Keep∣er put all his prisoners under him, and he did all that was done there; Or as the Chaldee Paraphrast hath it, all was done according to his word, or as he appointed. It is a marvell, saith Calvin, that the Prison-keeper durst expresse so much favour to a man with whom Potiphar was so greatly offended, but it is likely, that Potiphar soon understood the truth of the matter, and so was somewhat appeased, but would not release him yet for the disgrace, or he was held by God from prosecuting him with wrath. And haply Joseph told the Prison-keeper, how unjustly he was accused and committed, so that find∣ing God to be with him, he passed not for the crime objected against him. Thus, as Ferus noteth, the just lose one friend, but gain another, may be shut up in prison, but cannot be shut from Gods favour, they are even as Rulers in [Note.] their bonds, as Ioseph was. And this also may well be applyed unto Christ, he was first set over prisoners, that is, sinners bound with sin, and the poor, heal∣ing the one, and preaching comfort to the other in his humbled estate, being afterwards more highly exalted in heaven, as Joseph in Egypt: thus also Ferus, who followeth Rupertus, addeth moreover, that all the prisoners wee deli∣vered to Christ coming into the prison of hell, that is, all the fathers, and by him were then delivered. But we have no warrant of Scripture for this, but

for the contrary, that the faithfull went to heaven in soul at the time of their departing hence, as since, so before the coming of Christ, seeing there be no more places mentioned but heaven and hell, and whoso is cast once into hell, can never come out again.

Notes

• Verse 1. Verse 2. Verse 3. Verse 4. Verse 5. Verse 6.
• Luther.
• Vatablus.
• Aben Ezra Chap. 43. 32.
• Verse 7, 8, Verse 9, 10, &c.
• Valerius Ma∣ximus, lib. 4.
• Rupert. lib. 8. in Gen c. 33.
• Gregor. Rupert. Psal. 45.
• Heb. 2. 15. Rab. Maurus.
• Verse 21.
• Vatablus.
• Calvin.
• Ferus.
• Luc. 16.