How then - ואיך veeik, and how? Joseph gives two most powerful reasons for his noncompliance with the wishes of his mistress:

1. Gratitude to his master, to whom he owed all that he had.

2. His fear of God, in whose sight it would be a heinous offense, and who would not fail to punish him for it.

With the kindness of his master and the displeasure of God before his eyes, how could he be capable of committing an act of transgression, which would at once have distinguished him as the most ungrateful and the most worthless of men?

There is none greater in this house than I,.... Not any of the servants of the house, he was the chief of them, who had all the rest under him; or rather, "he himself is not greater (q) in this house than I"; that is, his master was not greater than he: he had a greater propriety in the house and the things of it, and he had the original power and authority in it, but had not a greater use of it; Joseph had authority over all the servants, and everything in the house at his command, and the free use of everything his master had, excepting what follows:

neither hath he kept back anything from me but thee, because thou art his wife; and is a reason not only why his master retained her for his own use, but why he should not touch her, and why she should not solicit him to it:

how then can I do this great wickedness and sin against God? the words are emphatic in the original, "this! this wickedness! this great one!" adultery was reckoned a great sin among all nations, and this, had Joseph committed it, would have been greatly aggravated by the favours his master had conferred upon him; and not only a sin against himself, his soul and body, and against his master, but, above all, a sin against God, contrary to his holy nature, revealed will, and righteous law; all which prevailed upon Joseph to refuse the offer made him, which he could not comply with, in honour or with a good conscience.

(q) "non ipse magnus", Montanus; "ne ipse quidem est me major", Junius & Tremellius, Munster, Fagius, Drusius, Mercerus, Cartwright.

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 {g} God?

(g) The fear of God preserved him against her continual temptations.

39:9 How can I 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? - 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.

9. How then can I do this great wickedness, and sin against God?-This remonstrance, when all inferior arguments had failed, embodied the true principle of moral purity-a principle always sufficient where it exists, and alone sufficient.

39:7-12 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 this nature always be looked upon as great wickedness, as exceedingly sinful. 3. Against whom he was tempted to sin, against God. Sin is against God, against his nature and his dominion, against his love and his design. Those that love God, for this reason hate sin. The grace of God enabled Joseph to overcome the temptation, by avoiding the temper. He would not stay to parley with the temptation, but fled from it, as escaping for his life. If we mean not to do iniquity, let us flee as a bird from the snare, and as a roe from the hunter.