---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 54 of 914
url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/54/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 54. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/54/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2.

## 54. Genesis · 54 of 67

Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/54/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/54/#p-N

[¶0] Staff - מטה matteh, either what we would call a common walking stick, or the staff which was the ensign of his tribe.

### Verse 26

[¶2] She hath been more righteous than I - It is probable that Tamar was influenced by no other motive than that which was common to all the Israelitish women, the desire to have children who might be heirs of the promise made to Abraham, etc. And as Judah had obliged her to continue in her widowhood under the promise of giving her his son Shelah when he should be of age, consequently his refusing or delaying to accomplish this promise was a breach of truth, and an injury done to Tamar.

### Verse 28

[¶4] The midwife - bound upon his hand a scarlet thread - The binding of the scarlet thread about the wrist of the child whose arm appeared first in the birth, serves to show us how solicitously the privileges of the birthright were preserved. Had not this caution been taken by the midwife, Pharez would have had the right of primogeniture to the prejudice of his elder brother Zarah. And yet Pharez is usually reckoned in the genealogical tables before Zarah; and from him, not Zarah, does the line of our Lord proceed. See [Mat 1:3]. Probably the two brothers, as being twins, were conjoined in the privileges belonging to the birthright.

### Verse 29

[¶6] How hast thou broken forth? - מה פרצת mah paratsta, this breach be upon thee, עליך פרץ aleycka parets; thou shalt bear the name of the breach thou hast made, i. e., in coming first into the world. Therefore his name was called פרץ Parets, i. e., the person who made the breach. The breach here mentioned refers to a certain circumstance in parturition which it is unnecessary to explain.

### Verse 30

[¶8] His name was called Zarah - זרה Zarach, risen or sprung up, applied to the sun, rising and diffusing his light. "He had this name," says Ainsworth, "because he should have risen, i. e., have been born first, but for the breach which his brother made."

[¶9] There are several subjects in this chapter on which it may not be unprofitable to spend a few additional moments.

[¶10] 1. The insertion of this chapter is a farther proof of the impartiality of the sacred writer. The facts detailed, considered in themselves, can reflect no credit on the patriarchal history; but Judah, Tamar, Zarah, and Pharez, were progenitors of the Messiah, and therefore their birth must be recorded; and as the birth, so also the circumstances of that birth, which, even had they not a higher end in view, would be valuable as casting light upon some very ancient customs, which it is interesting to understand. These are not forgotten in the preceding notes.

[¶11] 2. On what is generally reputed to be the sin of Onan, something very pointed should be spoken. But who dares and will do it, and in such language that it may neither pollute the ear by describing the evil as it is, nor fail of its effect by a language so refined and so laboriously delicate as to cover the sin which it professes to disclose? Elaborate treatises on the subject will never be read by those who need them most, and anonymous pamphlets are not likely to be regarded. The sin of self-pollution, which is generally considered to be that of Onan, is one of the most destructive evils ever practiced by fallen man. In many respects it is several degrees worse than common whoredom, and has in its train more awful consequences, though practiced by numbers who would shudder at the thought of criminal connections with a prostitute. It excites the powers of nature to undue action, and produces violent secretions, which necessarily and speedily exhaust the vital principle and energy; hence the muscles become flaccid and feeble, the tone and natural action of the nerves relaxed and impeded, the understanding confused, the memory oblivious, the judgment perverted, the will indeterminate and wholly without energy to resist; the eyes appear languishing and without expression, and the countenance vacant; the appetite ceases, for the stomach is incapable of performing its proper office; nutrition fails, tremors, fears, and terrors are generated; and thus the wretched victim drags out a most miserable existence, till, superannuated even before he had time to arrive at man's estate, with a mind often debilitated even to a state of idiotism, his worthless body tumbles into the grave, and his guilty soul (guilty of self-murder) is hurried into the awful presence of its Judge! Reader, this is no caricature, nor are the colourings overcharged in this shocking picture. Worse woes than my pen can relate I have witnessed in those addicted to this fascinating, unnatural, and most destructive of crimes. If thou hast entered into this snare, flee from the destruction both of body and soul that awaits thee! God alone can save thee. Advice, warnings, threatenings, increasing debility of body, mental decay, checks of conscience, expostulations of judgment and medical assistance, will all be lost on thee: God, and God alone, can save them from an evil which has in its issue the destruction of thy body, and the final perdition of thy soul! Whether this may have been the sin of Onan or not, is a matter at present of small moment; it may be thy sin; therefore take heed lest God slay thee for it. The intelligent reader will see that prudence forbids me to enter any farther into this business. See Clarke's note at [Gen 39:21].

### Introduction

[¶13] Joseph, being brought to Potiphar's house, prospers in all his undertakings, [Gen 39:1-3]. Potiphar makes him his overseer, [Gen 39:4]. Is prospered in all his concerns for Joseph's sake, in whom he puts unlimited confidence, [Gen 39:5], [Gen 39:6]. The wife of Potiphar solicits him to criminal correspondence, [Gen 39:7]. He refuses, and makes a fine apology for his conduct, [Gen 39:8], [Gen 39:9]. She continues her solicitations, and he his refusals, [Gen 39:10]. She uses violence, and he escapes from her hand, [Gen 39:11-13]. She accuses him to the domestics, [Gen 39:14], [Gen 39:15], and afterward to Potiphar, [Gen 39:16-18]. Potiphar is enraged, and Joseph is cast into prison, [Gen 39:19], [Gen 39:20]. The Lord prospers him, and gives him great favor in the sight of the keeper of the prison, [Gen 39:21], who entrusts him with the care of the house and all the prisoners, [Gen 39:22], [Gen 39:23].

### Verse 1

[¶15] An officer of Pharaoh, captain of the guard - Mr. Ainsworth, supposing that his office merely consisted in having charge of the king's prisoners, calls Potiphar provost marshal! See Clarke on [Gen 37:36] (note), See Clarke on [Gen 40:3] (note).

### Verse 4

[¶17] He made him overseer - הפקיד hiphkid, from פקד pakad, to visit, take care of, superintend; the same as επισκοπος, overseer or bishop, among the Greeks. This is the term by which the Septuagint often express the meaning of the original.

### Verse 6

[¶19] Joseph was a goodly person, and well favored - יפה תאר ויפה מראה yepkeh thoar, vipheh mareh, beautiful in his person, and beautiful in his countenance. The same expressions are used relative to Rachel; see them explained [Gen 29:17] (note). The beauty of Joseph is celebrated over all the East, and the Persian poets vie with each other in descriptions of his comeliness. Mohammed spends the twelfth chapter of the Koran entirely on Joseph, and represents him as a perfect beauty, and the most accomplished of mortals. From his account, the passion of Zuleekha (for so the Asiatics call Potiphar's wife) being known to the ladles of the court, they cast the severest reflections upon her: in order to excuse herself, she invited forty of them to dine with her, put knives in their hands, and gave them oranges to cut, and caused Joseph to attend. When they saw him they were struck with admiration, and so confounded, that instead of cutting their oranges they cut and hacked their own hands, crying out, hasha lillahi ma hadha bashara in hadha illa malakon kareemon. "O God! this is not a human being, this is none other than a glorious angel!" - Surat xii., [Gen 29:32].

[¶20] Two of the finest poems in the Persian language were written by the poets Jamy and Nizamy on the subject of Joseph and his mistress; they are both entitled Yusuf we Zuleekha. These poems represent Joseph as the most beautiful and pious of men; and Zuleekha the most chaste, virtuous, and excellent of women, previous to her having seen Joseph; but they state that when she saw him she was so deeply affected by his beauty that she lost all self-government, and became a slave to her passion. Hafiz expresses this, and apologizes for her conduct in the following elegant couplet: -

[¶21] Men az an husn-i roz afzoon keh

[¶22] Yusuf dasht danistam Keh ishk az pardah-i ismat beroon arad Zaleekhara. "I understand, from the daily increasing beauty which

[¶23] Joseph possessed, How love tore away the veil of chastity from Zuleekha."

[¶24] The Persian poets and eastern historians, however, contrive to carry on a sort of guiltless passion between them till the death of Potiphar, when Zuleekha, grown old, is restored to youth and beauty by the power of God, and becomes the wife of Joseph. What traditions they had beside the Mosaic text for what they say on this subject, are now unknown; but the whole story, with innumerable embellishments, is so generally current in the East that I thought it not amiss to take this notice of it. The twelfth chapter of the Koran, which celebrates the beauty, piety, and acts of this patriarch, is allowed to be one of the finest specimens of Arabic composition ever formed; and the history itself, as told by Moses, is one of the most simple, natural, affecting, and well-told narratives ever published. It is a master-piece of composition, and never fails of producing its intended effect on the mind of a careful reader. The Arab lawgiver saw and felt the beauties and excellences of his model; and he certainly put forth all the strength of his own language, and all the energy of his mind, in order to rival it.

### Verse 8

[¶26] My master wotteth not - Knoweth not, from the old Anglo-Saxon, witan, to know; hence, wit, intellect, understanding, wisdom, prudence.

### Verse 9

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

[¶29] 1. Gratitude to his master, to whom he owed all that he had.

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

[¶31] 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?

### Verse 14

[¶33] He hath brought in a Hebrew unto us - Potiphar's wife affects to throw great blame on her husband, whom we may reasonably suppose she did not greatly love. He hath brought in - he hath raised this person to all his dignity and eminence, to give him the greater opportunity to mock us. לפחק letsachek, here translated to mock, is the same word used in [Gen 26:8], relative to Isaac and Rebekah; and is certainly used by Potiphar's wife in [Gen 39:17], to signify some kind of familiar intercourse not allowable but between man and wife.

### Verse 20

[¶35] Put him into the prison - בית סהר beith sohar, literally the round house; in such a form the prison was probably built.

### Verse 21

[¶37] The Lord was with Joseph - It is but of little consequence where the lot of a servant of God may be cast; like Joseph he is ever employed for his master, and God honors him and prospers his work.

[¶38] 1. He who acknowledges God in all his ways, has the promise that God shall direct all his steps. Joseph's captivity shall promote God's glory; and to this end God works in him, for him, by him. Even the irreligious can see when the Most High distinguishes his followers. Joseph's master saw that Jehovah was with him; and from this we may learn that the knowledge of the true God was in Egypt, even before the time of Joseph, though his worship was neither established nor even tolerated there. Both Abraham and Isaac had been in Egypt, and they had left a savor of true godliness behind them.

[¶39] 2. Joseph's virtue in resisting the solicitations of his mistress was truly exemplary. Had he reasoned after the manner of men, he might have soon found that the proposed intrigue might be carried on with the utmost secrecy and greatly to his secular advantage. But he chose to risk all rather than injure a kind benefactor, defile his conscience, and sin against God. Such conduct is so exceedingly rare that his example has stood on the records of time as almost without a parallel, admired by all, applauded by most, and in similar circumstances, I am afraid, imitated by few. The fable of the brave and virtuous Bellerophon and Sthenobaea, wife of Proetus, king of the Argives, was probably founded on this history.

[¶40] 3. Joseph fled and got him out. To know when to fight and when to fly are of great importance in the Christian life. Some temptations must be manfully met, resisted, and thus overcome; from others we must fly. He who stands to contend or reason, especially in such a case as that mentioned here, is infallibly ruined. Principiis obsta, "resist the first overtures of sin," is a good maxim. After-remedies come too late.

[¶41] 4. A woman of the spirit of Potiphar's wife is capable of any species of evil. When she could not get her wicked ends answered, she began to accuse. This is precisely Satan's custom: he first tempts men to sin, and then accuses them as having committed it, even where the temptation has been faithfully and perseveringly resisted! By this means he can trouble a tender conscience, and weaken faith by bringing confusion into the mind. Thus the inexperienced especially are often distracted and cast down; hence Satan is properly called the accuser of the brethren, [Rev 12:10].

[¶42] Very useful lessons may be drawn from every part of the relation in this chapter, but detailing the facts and reasoning upon them would be more likely to produce than prevent the evil. An account of this kind cannot be touched with too gentle a hand. Others have been profuse here; I chose to be parsimonious, for reasons which the intelligent reader will feel as well as myself. Let this remark be applied to what has been said on the sin of Onan, Genesis 38.

### Introduction

[¶44] Pharaoh's chief butler and his chief baker, having offended their lord, are put in prison, [Gen 40:1-3]. The captain of the guard gives them into the care of Joseph, [Gen 40:4]. Each of them has a dream, [Gen 40:5]. Joseph, seeing them sad, questions them on the subject, [Gen 40:6], [Gen 40:7]. Their answer, [Gen 40:8]. The chief butler tells his dream, [Gen 40:9-11]. Joseph interprets it, [Gen 40:12], [Gen 40:13]. Gives a slight sketch of his history to the chief butler, and begs him to think upon him when restored to his office, [Gen 40:14], [Gen 40:15]. The chief baker tells his dream, [Gen 40:16], [Gen 40:17]. Joseph interprets this also, [Gen 40:18], [Gen 40:19]. Both dreams are fulfilled according to the interpretation, the chief butler being restored to his office, and the chief baker hanged, [Gen 40:20-22]. The chief butler makes no interest for Joseph, [Gen 40:23].