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19.Until the time that his word came Here the prophet teaches, that although, according to the judgment of the flesh, God seems to be too tardy in his steps, yet he holds supreme rule over all things, that he may at length accomplish in due time what he has determined. As to the term word, it is here doubtless to be taken, not for doctrine or instruction, but for a heavenly decree. The relative his admits of being understood as well of God himself as of Joseph; but its application to the latter appears to me to be preferable, implying that Joseph remained in prison until the issue of his affliction was manifested, which was hidden in the divine purpose. It is always to be kept in mind, that the prophet calls back the minds of men from that impious imagination, which would represent fortune as exercising a blind and capricious control over human affairs. Since nothing could be more involved in uncertainty than the welfare of the Church, whilst Joseph was accounted as a condemned person, the prophet here elevates our minds, and bids us look at the hidden word, that is, the decree, the proper opportunity and time for the manifestation of which had not yet arrived. After the same manner I explain what follows, the word of God tried him To expound it of Joseph’ prophesying, (214) as many do, seems too refined. Until the happy issue appeared, which God kept long hidden and in suspense, Joseph’ patience was severely tried. What worldly men, who acknowledge not God to be the Governor of human affairs, call fate, the prophet distinguishes by a more appropriate name, terming it word, and the word of each man. Nor do I see any impropriety in using the French word destiné When the Stoics dispute, or rather babble, about destiny, they not only involve themselves and the thing also of which they treat in intricate mazes, but, at the same time, involve in perplexity an indubitable truth; for in imagining a concatenation of causes, they divest God of the government of the world. It is an impious invention so to link together causes, interwoven with each other, as that God himself should be tied to them. Our faith then ought to mount up to his secret counsel, by which, uncontrolled, he directs all things to their end. This passage also teaches us that God will continue the afflictions of the godly only until they are thereby thoroughly proved.
(214) It is so understood by Dr Kennicott. He refers the first clause of the verse to the completion of Joseph’ interpretation of the dreams of the chief butler and baker; an opinion which cannot be admitted, for Joseph was not delivered at that time, but two years after it, Gen_41:1. He refers the second clause to the interpretation of Pharaoh’ dreams, called the Word or Oracle of Jehovah, because sent by him to Pharaoh. In this sense Hammond also interprets it. “The word of the Lord. ” says he, “ God’ showing him the meaning of those dreams, (Gen_41:39) God’ telling him, or revealing to him, the interpretation of them.” Some who take this view explain the verb tried, not as referring to the trial of Joseph’ patience, but as referring to the proof of his innocence. “ צרפ,” says Street, “ its primary sense, signifies to refine metals, or to examine their purity by fire: by metaphor it is applied to the human heart, and signifies to purify, to prove, to examine; but as metal, already free from dross, would not be refined, but only show its purity on being assayed, so here the Word seems to signify showed him to be innocent. Joseph, protesting his innocence to Pharaoh’ butler, says, (Gen_40:10) ‘ also have I done nothing that they should put me in the dungeon;’ and Pharaoh assigns it as his reason for taking him from prison, and setting him over the land of Egypt, (Gen_41:38) ‘ ye find as this is a man in whom the Spirit of God is?’ His interpreting, by the inspiration of God, their dreams, exempted him at once from being any longer looked on as a criminal, and raised him to the highest honors.” “ word,” says Phillips, “ Joseph, or purified him, as the verb literally means, for it made him appear pure or innocent in the eyes of the people, who were thus assured that God was with him, and that he must therefore be a pious person, and not guilty of the crime for which he was thrown into a dungeon.”