Exegetical and Hermeneutical Commentary of Genesis 39:7
And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said, Lie with me.
She
cast her eyes upon Joseph, in a lascivious and unchaste manner. See Job 31:1; Mat 5:28; 2Pe 2:14.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. his master’s wife cast her eyesupon JosephEgyptian women were not kept in the same secludedmanner as females are in most Oriental countries now. They weretreated in a manner more worthy of a civilized peoplein fact,enjoyed much freedom both at home and abroad. Hence Potiphar’s wifehad constant opportunity of meeting Joseph. But the ancient women ofEgypt were very loose in their morals. Intrigues and intemperancewere vices very prevalent among them, as the monuments too plainlyattest [WILKINSON].Potiphar’s wife was probably not worse than many of the same rank,and her infamous advances made to Joseph arose from her superiorityof station.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass after these things,…. After he was the overseer of his house; in which office, after he had been some time, so it was
that his master’s wife cast her eyes upon Joseph; he being a handsome young man, caught her eye, and that her heart, and led her on to lust after him, and frequently fed her eyes with amorous glances at him;
and at length being fired with lust, and having an opportunity,
she said, to him, in a bold and impudent manner, in plain words, having given signs and hints, and dropped expressions tending thereto before, as it is probable:
lie with me; now directly, there being both opportunity and convenience, perhaps her chamber was near: this was a very great temptation to a young man in single life and living well, from his mistress, who had it greatly in her power to make him should he consent, or ruin him should he deny.
Fuente: John Gill’s Exposition of the Entire Bible
7 And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said, Lie with me. 8 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; 9 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 God? 10 And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her. 11 And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within. 12 And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.
Here is, I. A most shameful instance of impudence and immodesty in Joseph’s mistress, the shame and scandal of her sex, perfectly lost to all virtue and honour, and not to be mentioned, nor thought of, without the utmost indignation. It was well that she was an Egyptian; for we must have shared in the confusion if such folly had been found in Israel. Observe,
I. Her sin began in the eye: She cast her eyes upon Joseph (v. 7), who was a goodly person, and well-favoured, v. 6. Note, (1.) Remarkable beauty, either of men or women, often proves a dangerous snare both to themselves and others, which forbids pride in it and commands constant watchfulness against the temptation that attends it; favour is deceitful–deceiving. (2.) We have great need to make a covenant with our eyes (Job xxxi. 1), lest the eye infect the heart. Joseph’s mistress had a husband that ought to have been to her for a covering of the eyes from all others, ch. xx. 16.
2. She was daring and shameless in the sin. With an impudent face, and a harlot’s forehead, she said, Lie with me, having already, by her wanton looks and unchaste desires, committed adultery with him in her heart. Note, Where the unclean spirit gets possession and dominion in a soul, it is as with the possessed of the devils (Luk 7:27; Luk 7:29), the clothes of modesty are thrown off and the bands and fetters of shame are broken in pieces. When lust has got head, it will stick at nothing, blush at nothing; decency, and reputation, and conscience, are all sacrificed to that Baal-peor. 3. She was urgent and violent in the temptation. Often she had been denied with the strongest reasons, and yet as often renewed her vile solicitations. She spoke to him day by day, v. 10. Now this was, (1.) Great wickedness in her, and showed her heart fully set to do evil. (2.) A great temptation to Joseph. The hand of Satan, no doubt, was in it, who, when he found he could not overcome him with troubles and the frowns of the world (for in them he still held fast his integrity), assaulted him with soft and charming pleasures, which have ruined more than the former, and have slain their ten-thousands.
II. Here is a most illustrious instance of virtue and resolved chastity in Joseph, who, by the grace of God, was enabled to resist and overcome this temptation; and, all things considered, his escape was, for aught I know, as great an instance of the divine power as the deliverance of the three children out of the fiery furnace.
1. The temptation he was assaulted with was very strong. Never was a more violent onset made upon the fort of chastity than this recorded here. (1.) The sin he was tempted to was uncleanness, which considering his youth, his beauty, his single state, and his plentiful living at the table of a ruler, was a sin which, one would think, might most easily beset him and betray him. (2.) The tempter was his mistress, a person of quality, whom it was his place to obey and his interest to oblige, whose favour would contribute more than any thing to his preferment, and by whose means he might arrive at the highest honours of the court. On the other hand, it was at his utmost peril if he slighted her, and made her his enemy. (3.) Opportunity makes a thief, makes an adulterer, and that favoured the temptation. The tempter was in the house with him; his business led him to be, without any suspicion, where she was; none of the family were within (v. 11); there appeared no danger of its being ever discovered, or, if it should be suspected, his mistress would protect him. (4.) To all this was added importunity, frequent constant importunity, to such a degree that, at last, she laid violent hands on him.
2. His resistance of the temptation was very brave, and the victory truly honourable. The almighty grace of God enabled him to overcome this assault of the enemy,
(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, Gen 39:8; Gen 39:9. [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 iii. 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. vii. 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.
(2.) By stedfastness of resolution. The grace of God enabled him to overcome the temptation by avoiding the tempter. [1.] He hearkened not to her, so much as to be with her, v. 10. Note, Those that would be kept from harm must keep themselves out of harm’s way. Avoid it, pass not by it. Nay, [2.] When she laid hold of him, he left his garment in her hand, v. 12. He would not stay so much as to parley with the temptation, but flew out from it with the utmost abhorrence; he left his garment, as one escaping for his life. Note, It is better to lose a good coat than a good conscience.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 7-20:
Verse 7: “After these things” indicates an undetermined time lapse. The Scriptures do not reveal how much time transpired between Potiphar’s purchase of Joseph, and the events of this text. Likely it was several years. Joseph was seventeen or eighteen years old when sold into Egypt (Ge 37:2, 36). He was thirty years of age when elevated to the position of prime minister (Ge 41:46). He was in prison for more than two years (Ge 41:13-23).
At the time of the events of his text, Joseph was likely in his early 20’s. His physical beauty and his attractive character, provided a strong source of temptation to his master’s wife. As he grew to manhood, he became more and more attractive to this sensual woman. This is no surprise to those familiar with the mores of Egyptian society of that time.
Potiphar’s wife began her pursuit of Joseph The language of the text indicates that she persisted in her efforts to seduce him, over a long period of time. He firmly resisted her advances. Human nature and the power of the sex drive likely provided a strong temptation to accept her offer. But Joseph had a two-fold incentive to resist: (1) his respect for the trust his master had committed to him; and more importantly, (2) his fear of Jehovah God.
Egyptian society would not have condemned Joseph had he yielded to the advances of Potiphar’s wife. This was a common practice of the day. Neither would society in general today condemn a man for accepting such an offer to sexual immorality. But society’s acceptance of illicit sexual relations does not make it right in God’s sight, or permissible to anyone.
One day Joseph went about his customary business in Potiphar’s house. At that particular time, no other man was in the house. Potiphar’s wife seized upon this opportunity to get what she wanted from Joseph She seized Joseph’s robe or mantle and blatantly ordered that he have sexual relations with her. Joseph reacted not at all like she expected. He slipped from his coat and fled from the house.
The violent passion of Potiphar’s wife turned into violent hatred.
One writer wrote, “Hell hath no fury like a woman scorned.” This was evident in Potiphar’s wife. She reported to the men of “her house,” likely her own personal servants, that Joseph had tried to rape her, but that he fled when she cried out. When Potiphar came home, she repeated this story and offered as supporting evidence Joseph’s coat which he had left behind when he fled.
His wife’s story angered Potiphar. The text implies that his anger may not have all been directed against Joseph, however. There is reason to believe that Potiphar did not fully accept his wife’s tale. The punishment usually meted out to those guilty of the crime she charged against Joseph was far more severe than Joseph received. Potiphar consigned Joseph to the king’s prison. As the captain of Pharaoh’s body-guard he was also the superintendent of the prison.
Joseph’s reaction to his abrupt demotion and imprisonment may be seen in the words of Ps 105:17, 18. But even in this trial, Joseph remained true to Jehovah and steadfast in his integrity.
Fuente: Garner-Howes Baptist Commentary
7. Lie with me (145) Moses only briefly touches upon the chief points, and the sum of the things he relates. For there is no doubt that this impure woman endeavored, by various arts, to allure the pious youth, and that she insinuated herself by indirect blandishments, before she broke forth to such a shameless kind of license. But Moses, omitting other things, shows that she had been pushed so far by base lust, as not to shrink from openly soliciting a connection with Joseph. Now as this filthiness is a signal proof that carnal lust acts from blind and furious impulses; so, in the person of Joseph, an admirable example of fidelity and continence is set before us. His fidelity and integrity appear in this, that he acknowledges himself to be the more strictly bound, the greater the power with which he is entrusted. Ingenuous and courageous men have this property, that the more is confided to them, the less they can bear to deceive: but it is a rare virtue for those who have the power of doing injury to cultivate honesty gratuitously. Wherefore Joseph is not undeservedly commended by Moses, for regarding the authority with which he was invested by his master, as a bridle to restrain him from transgressing the bounds of duty. Besides, he gives also a proof of his gratitude, in bringing forward the benefits received from his master, as a reason why he should not subject him to any disgrace. And truly hence arises at this day such confusion everywhere, that men are half brutal, because this sacred bond of mutual society is broken. All, indeed, confess, that if they have received any benefit from another, they are under obligation to him: one even reproaches another for his ingratitude; but there are few who sincerely follow the example of Joseph. Lest, however, he should seem to be restrained only by a regard to man, he also declares that the act would be offensive to God. And, indeed, nothing is more powerful to overcome temptation than the fear of God. But he designedly commends the generosity of his master, in order that the wicked woman may desist from her abandoned purpose. To the same point is the objection which he mentions, Neither hath he kept anything back from me but thee, because thou art his wife. Why does he say this, except that, by recalling the religious obligation of marriage, he may wound the corrupt mind of the woman, and may cure her of her insane passion? Therefore he not only strenuously strives to liberate himself from her wicked allurements; but, lest her lusts should prove indomitable, he proposes to her the best remedy. And we may know that the sanctity of marriage is here commended to us in the history of Joseph, whereby the Lord would declare himself to be the maintainer of matrimonial fidelity, so that none who violate another’s bed should escape his vengeance. For he is a surety between the man and his wife, and requires mutual chastity from each. Whence it follows that, besides the injury inflicted upon man, God himself is grievously wronged.
(145) “How great the corruption of manners with reference to the marriage relation was among the Egyptians, appears from Herodotus, whose account Larcher has compared with the one under consideration. The wife of one of the oldest kings was untrue to him. It was long before a woman could be found who was faithful to her husband; and when one was, at last, found, the king took her without hesitation to himself. From such a state of morals the Biblical narrative can easily be conceived to be natural. The evidence of the monuments is also not very favorable to the Egyptian women. Thus they are represented as addicted to excess in drinking wine, as even becoming so much intoxicated, as to be unable to stand or walk alone, or to carry their liquor discreetly.”” — Egypt and the Books of Moses, p. 25. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 39:9. Sin against God.] Joseph uses the common name for God in addressing this Egyptian.
Gen. 39:11. About this time.] Heb. At this day. The day on which the occurrence now related took place.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 39:7-12
THE TEMPTATION OF JOSEPH
I. The strength of it. Joseph had been severely tried on the side of endurance of adversity, now he is tried by the more perilous temptation of sensuality. This was a most fierce temptation, when we consider
1. His youth. Joseph was young and of beautiful form and countenance. In youth endowed with high health and vigour the sensual passions are violent and impetuous. The temptation to gratify them is strong.
2. The force of opportunity. Josephs beauty proved a snare to him. His masters wife cast her eyes upon him. (Gen. 39:7.) He had not to seek to draw her into temptation. She solicited him.
3. The prospect of advancement which his compliance would secure. He saw this pleasure would advance him: he knew what it was to be a minion of one of the greatest ladies in Egypt: yet resolves to contemn.(Bp. Hall.)
4. The repetition of the temptation. It was renewed day by day. (Gen. 39:10.) Many are able to withstand temptation in the first instance who yet fail to hold out to the end. Eve resisted the tempter at the first outset, but was overcome by the second. Samson refused at first to satisfy Delilahs insidious questions, but was at last conquered by the tears and importunities of that fair woman. The assaults of temptation may prevail even over sturdy virtue by repeated blows.
II. His resistance of it. Mark the grounds upon which he refuses the base proposal. He says nothing about the wickedness of the tempter. He utters no word of reproach for her sensuality and faithlessness; but simply considers his own obligationwhat he ought to do.
1. He pleads the law of honour. His master had reposed great trust in him, and he must not abuse that confidence. (Gen. 39:8-9.)
2. He pleads the law of chastity. How then can I do this great wickedness? It was a moral wrong in itself, an invasion of the rights of another, a crime against society.
3. He pleads the law of piety. It was a sin against God, a direct violation of His commandment. He recognises a supreme authority over human conduct. It would be trespass against heaven to break through Gods distinct prohibition. He must be faithful to God as well as to man.
III. His victory over it.
1. It was obtained by flight. (Gen. 39:12). He was firm in refusing, and yet he would not imperil his virtue by remaining in the neighbourhood of temptation. He would not expose his strength to too severe and to an unnecessary trial. Therefore he consulted his safety by taking to flight. Such flight is more honourable than the most heroic deeds. He who would avoid being vanquished by temptation must use his own prudence in taking the first way of escape. Divine aid is only for those who are willing to work in harmony with it.
2. It was obtained through loss. He retained a good consciencethe approval of God, but he lost his good name. His real character in the sight of God was preserved pure, but his reputation in the sight of men was gone. He would rather lie humbled in the dust, under the imputation of evil, than rise by sinful means. How much had he rather leave his cloak than his virtue; and to suffer his mistress to spoil him of his liberty, rather than he should blemish her honour, or his masters in her, or Gods in either of them?(Bp. Hall.)
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 39:7. After these things. A man is to expect, if he live out his days, to be urged to all sins, to the breach of every branch of the ten commandments, and to be put to it in respect of every article of our creed.(Trapp.)
The times of our advance in the world may prove the times of our greatest temptation.
Circe may enchant us, the cockatrice slay us with her sight. Let her not take thee with her eyelids, saith Solomon (Pro. 6:25); as larks, while they gaze in a glass, are taken in a day-net.(Trapp.)
All the spite of his brethren was not so great a cross to him as the inordinate affection of his mistress.(Bp. Hall.)
Gen. 39:8. Joseph, as an example of chastity, stands here in the brightest light when compared with the conduct of Judah in the previous chapter.(Lange.)
He refused, though this wicked woman could easily have taken her revenge upon him for it.
To argue from bounty to duty is but right reason; but to argue, as most do, from Gods liberality to liberty in sin, is the devils logic. Joseph will not deal so basely with his master, though an Egyptian. To render good for evil is divine; good for good is human, but evil for good is devilish. The goodness of God should lead us to repentance, saith Paul. (Rom. 2:4.) And this Peter picks out of Pauls Epistles, as one of the choicest sentences, and urged it upon those to whom he wrote. (2Pe. 3:15.)(Trapp.)
Verse 9. He considers his obligation as heightened by the generosity and kindness of his master, who withheld nothing else from him. Eve reasoned at first on this principle (Gen. 3:2.), and had she kept to it, she had been safe. When we are tempted to covet what God has forbidden, it were well to think of the many things which He has not forbidden, but freely given us.(Fuller.)
Though the iron entered into Josephs soul, sin could not; because it was fraught with Gods fear. He had set God at his right hand, and therefore he was not moved. (Psa. 16:8.) Satan knocked oft at that door, but there was none within to answer or open. He struck fire, but upon wet tinder. Joseph in Egypt, like a pearl in a puddle, keeps his virtue still, wherever he comes.(Trapp.)
It will not only be treachery to my master on earth, but daring wickedness against my Master in heaven. God is our Maker and our Judge; and if honour required Joseph to be faithful to his master, much more did religion, which is a far stronger principle, oblige him to be faithful to his God; if gratitude bound him not to sin against the former, how much more strong ought that feeling be towards God?(Bush.)
The fear of God is the keeper of all other virtues.
Gen. 39:10. Joseph finds it necessary to shun her company. This showed
1. His great sincerity: for if we throw ourselves in the way of temptation, or be not careful to shun it when occasions offer, in vain do we talk against sin.
2. Great wisdom: for though he had been kept hitherto, he was not sure that he should be so in future.
3. Great resolution and perseverance: for it is not every one who withstands a temptation in the first instance that holds out to the end. Job endured a series of trials and sinned not; yet afterwards spake things which he ought not.
4. Great grace. Can a man go upon hot coals, and his feet not be burned? No; if we voluntarily go into temptation, we shall assuredly be hurt, if not ruined by it; but when God by His providence leads us into it for the trial of our graces, we may hope to be preserved in it, and brought victorious out of it.(Fuller.)
Gen. 39:11-12. We are reminded here of Solomons description of an impudent woman. (Pro. 7:13-23).
The Church comes from the wilderness, that is, through troubles and afflictions, leaning on her beloved. (Son. 8:5); choosing rather to suffer than to sin. The good heart goes in a right line to God, and will not fetch a compass, but strikes through all troubles and hazards to get to Him. It will not break the hedge of any commandment, to avoid any piece of foul way.(Trapp.)
This second time is Joseph stript of his garment; before, in the violence of envy, now of lust; before, of necessity, now of choice; before, to deceive his father, now his master; for, behold the pledge of his fidelity, which he left in those wicked hands, is made an evidence against him, of that which he refused to do; therefore did he leave his cloak, because he would not do that of which he is accused and condemned, because he left it. What safety is there against great adversaries, when even arguments of innocence are used to convince of evil? Lust yielded unto is a pleasant madness, but is desperate madness when it is opposed; no hatred burns so furiously as that which arises from the quenched coals of love.(Bp. Hall.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
7. Cast her eyes upon Joseph Having briefly but impressively explained how Joseph became exalted in the house of his Egyptian master, and now Potiphar trusted every thing to his management; also having, at the close of Gen 39:6, mentioned the great personal beauty of the Hebrew slave, the writer has prepared us to understand the power of the great temptation which came to Joseph . The licentiousness of Egyptian women is evidenced by numerous testimonies. The monuments, as well as ancient writers, show that they did not live the secluded life to which the women of other eastern nations were compelled. See Wilkinson, Ancient Egypt, vol. i, p. 144; vol. ii, p. 224. An Egyptian papyrus in the British Museum relates the story of two brothers, the wife of the elder of whom acts and speaks toward the younger almost in the same words that Potiphar’s wife used with Joseph. See Ebers, Egypten, p. 311.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joseph Flees from Temptation
v. 6. And Joseph was a goodly person, and well favored. v. 7. And it came to pass after these things that his master’s wife cast her eyes upon Joseph; and she said, Lie with me. v. 8. But he refused, and said unto his master’s wife, Behold, my master wotteth v. 9. there is none greater in this house than I; neither hath he kept back anything from me but thee, because thou art his wife; how, then, can I do this great wickedness, and sin against God? v. 10. And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her to lie by her or to be with her. v. 11. And it came to pass about this time that Joseph went in to the house to do his business, v. 12. And she caught him by his garment,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 39:7
And it came to pass after these things,Joseph had by this time been nearly ten years in Potiphar’s house (vide Gen 41:46)that his master’s wife cast her eyes (lasciviously) upon Joseph; and she said, Lie with me. According to monumental evidence and historical testimony (Herod; 2.111), Egyptian females, even though married, were distinguished for licentiousness and immorality, and were not condemned to live in seclusion (Bohlen), but were allowed freely to mix in promiscuous society, which facts perfectly account for Joseph’s temptation by his mistress.
Gen 39:8, Gen 39:9
But he refused,”it may be that the absence of personal charms facilitated Joseph’s resistance (Kalisch); but Joseph assigns a different reason for his noncompliance with her utterly immoral propositionand said unto his master’s wife,”for her unclean solicitation he returneth pure and wholesome words” (Hughes)Behold, my master wotteth not what is with me in the house (literally, knoweth not, along with me, what is in the house), and he hath committed all that he hath to my hand, (literally, and all that is to him he hath given to or placed in my hand); there is none greater in this house than I; neither hath he kept back anything from me but thee, because thou art his wife: how then can I do this great wickedness, and sin (cf. Gen 20:6; 2Sa 12:13; Psa 51:4 for the estimate of this act taken by God and good men) against God?Elohim, since Jehovah would have been unintelligible to a heathen woman.
Gen 39:10
And it came to pass, as she spakeor, though she spake (Kalisch)to Joseph day by day, that he hearkened not unto her, to lie by her (a euphemistic expression), or to be with her.
Gen 39:11, Gen 39:12
And it came to pass about this time (literally, at this day, i.e. it one day happened), that Joseph went into the house to do his business (i.e. to attend to his accustomed duties); and there was none of the men of the house there within (or, in the hour). And she caught him by his garment (this was probably the long loose robe or mantle, with short sleeves, used in Oriental full dress), saying, Lie with me: and he left his garment in her hand, and fled, and got him outliterally, and went forth into the place without, i.e. out of the house and into the street.
Gen 39:13-15
And it came to pass, when she saw that he had left his garment in her hand (a very indiscreet act on the part of Joseph, considering the possible use that might be made of it), and was fled forth, that she called unto the men of her house, and spake unto them, saying, See, he hath brought in (literally, one has brought in, the subject of the verb being indefinite) an Hebrew (literally, a man, an Hebrew) unto us to mock us (the verb , from which comes Isaac, is here used in a bad sense; not the same as in Gen 26:8); he came in unto me to lie with me, and I cried with a loud voice: and it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me (literally, by my side), and fled, and got him out (or, went forth into the street, et supra).
Gen 39:16-18
And she laid up his garment by her (literally, by her side), until his lord came home (literally, until the coming of his lord to his house). And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us (here she charges her husband with being indirectly at least the cause of the alleged affront which had been put upon her), came in unto me to mock me:”she seemed too modest to speak in plain terms of Joseph’s crime (Lawson)and it came to pass, as I lifted up my voice and cried, that he left his garment with me and fled out (i.e. went forth into the street, ut supra).
Gen 39:19
And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner (literally, according to these words) did thy servant to me; that his wrath was kindled. A papyrus consisting of nineteen pages of ten lines of hieratic writing (purchased from Madame D’Orbiney, and presently in the British Museum), belonging probably to the nineteenth dynasty, contains a tale of two brothers, in which incidents occur very similar to those here narrated. While the two are ploughing in the field, the elder sends the younger brother, who appears to have acted in the capacity of general superintendent, to fetch seed from the house. “And the younger brother found the wife of the elder sitting at her toilet.” . “And she spoke to him, saying, What strength there is in thee! Indeed I observe thy vigor every day. Her heart knew him She seized upon him, and said to him, Come, let us lie down for an instant. Better for thee beautiful clothes.” “The youth became like a panther with fury on account of the shameful discourse which she had addressed to him. And she was alarmed exceedingly.” “Her husband returned home at evening, according to his daily wont. He came to the house, and he found his wife lying as if murdered by a ruffian.” Inquiring the reason of her distress, he is answered as Potiphar was answered by his deceitful spouse. “And the elder brother became like a panther; he made his dagger sharp, and took it in his hand”.
Gen 39:20
And Joseph’s master took him, and put him into the prison,literally house of enclosure; sohar, from sahar, to encircle, meaning probably a turreted, arched, or rounded building for the confinement of prisonersa place where the king’s prisoners (i.e. State offenders) were bound: and he was there in the prison. This, which some regard as having been a mild punishment (Delitzsch, Keil), since, according to Diodorus Siculus, the laws of the Egyptians were specially severe in their penalties for offences against women, is represented by a Hebrew psalmist (Psa 105:18) as having been accompanied with bodily tortures, at least for a time; for his speedy elevation to a place of trust within the prison almost gives countenance to the idea (Kurtz, Lange, &c.) that Potiphar did not believe his wife’s story, and only incarcerated Joseph for the sake of appearances. That Joseph was not immediately punished with death is not improbable (Bohlen), but exceedingly natural, since Joseph was Potiphar’s favorite (Havernick).
Gen 39:21
But (even if Joseph was harshly treated in the tower of Heliopolis) the LordJehovah (vide on Gen 39:5)was with Joseph (vide Gen 39:2), and showed him mercy (literally, extended kindness unto him), and gave him favor in the eyes of the keeper (or captain) of the prison (or round house).
Gen 39:22, Gen 39:23
And the keeper of the prison (captain of the round house, or chief officer of the tower) committed to Joseph’s hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of itliterally, and all that they (the prisoners) were doing there, he was the person doing it, or attending to it; i.e. the keeper gave him charge to see that the prisoners obeyed whatever orders were issued for their regulation; and, having implicit confidence in Joseph’s probity, the keeper of the prison looked not to anything that was under (or in) his hand (i.e. he did not trouble himself about anything entrusted to Joseph); because the Lord (Jehovah) was with him, and that which he did, the Lord (Jehovah) made it to prosper.
HOMILETICS
Gen 39:7-23
Joseph and the wife of Potiphar.
I. THE GREAT TEMPTATION.
1. The time of it. Never perhaps had Joseph’s prospects been brighter since he left his father’s house than towards the close of that decade of years which he spent in the Egyptian officer’s employ; and yet then it was that, like a thunderbolt shot from a clear sky, a fierce temptation burst upon him.
2. The occasion of it. This was the beauty of Joseph”s person. Things innocent and lovely in themselves may sometimes be a source of danger, and, if not guarded against, a cause of sin, to their possessors. In particular the good looks of men and women are often snares to others as well as fraught with peril to themselves, as the cases Of Sarah (Gen 12:14), Rebekah (Gen 26:10), and Dinah (Gen 34:2) testify. Hence beauty of the person should neither be too eagerly coveted nor too proudly worn by either sex, as-by each its charms in the other should be moderately admired, and its allurements earnestly resisted.
3. The form of it. The special trial to which the young man Joseph was now subjected partook of the character of an assault upon his chastity. It is, however, a mistake to suppose that a good man is always assaulted at the point where he is weakest. On the contrary, it is one of the devil’s blunders that, in directing his attacks against saints, he for the most part mistakenly selects the point where they are strongest. Joseph was permitted to be assailed by his lascivious mistress not because his own personal virtue was doubtful, but because in that direction he was best prepared to repel the fiercest onset of temptation.
4. The strength of it. There were elements in this assault upon Joseph’s virtue which were calculated to impart to it a vehemence that in ordinary circumstances, i.e. with persons of less robustness of moral principle than Joseph, must have proved overwhelming. These were
(1) The person by whom it was directed, viz; Joseph’s mistress, the wife of a high officer of state, whose smile might have turned the head and intoxicated the heart of a young man who was only her slave.
(2) The vehement importunity with which it was urged, his mistress speaking to him day by day, and even by act as well as word endeavoring to prevail.
(3) The convenient opportunity which was almost always presented, seeing that Joseph’s master was mostly absent, and the domestics often out of the way.
(4) The danger he might incur by offending one so high in rank as his master’s wife.
(5) The advantages he might expect to reap from complying with her pleasure.
II. THE SPLENDID VICTORY.
1. The manner of Joseph’s refusal.
(1) Promptly, without the slightest hesitation or appearance of dallying with the tempting bait. Had Joseph hesitated, he might have been lost; had he trifled with the forbidden fruit, he might have plucked and ate.
(2) Firmly. There was no sound of wavering or indecision about the reply of Joseph. It was not the answer of a man who was only half-hearted in putting away from him a thing which he secretly desired. In Joseph’s “no” there was the clear, full-toned ring of a man who had made up his mind intelligently and finally.
(3) Kindly. Joseph behaved towards his mistress with as much tenderness as his moral indignation and disgust at her behavior would allow; his considerateness shining out conspicuously in this, that he studiously endeavored to be as much as possible out of the unhappy woman’s sight, in the hope, doubtless, that her unholy passion might abate.
(4) Bravely. Joseph was prepared to run any risk rather than accede to the base proposal of his mistress, as was proved by his fleeing from the house without his doublet, when the impudent woman sought by catching hold of him to secure compliance with her request.
2. The reason of Joseph’s refusal.
(1) The greatness of the trust reposed in him by his master. Potiphar had committed everything to his (Joseph’s) care; and how then could he repay with treachery so abominable a confidence so great?
(2) The extent of the power delegated to him. Potiphar had kept back nothing from him except his wife: how then, having privileges so extensive, should he covet the one thing forbidden?
(3) The sacredness of the relationship existing between his mistress and Potiphar. “Thou art his wife;” and by the covenant of marriage thou belongest to him only, and not to me.
(4) The heinousness of the sin of which he would be guilty. “How can I do this great wickedness, and sin against God?”
III. THE REMARKABLE REWARD.
1. The slander of his mistress. The disappointed strumpet, thirsting for revenge, resolves upon accomplishing the ruin of the fair youth of whom the moment before she affected to be enamored. But indeed all illicit passion, whether gratified or baulked, has a tendency sooner or later to become transformed into hate. Laying up the garment which Joseph had indiscreetly dropped in his haste, she makes use of it to trump up a charge against Joseph of having attempted a violation of her chastity. There is no length to which the fierce resentment of a wicked woman will not proceed against those who have incurred her hate. It will commonly go hard with her if out of a straw her infernal ingenuity cannot manufacture a rope wherewith to strangle her victim.
2. The wrath of his master Potiphar, as was natural, at first felt inclined to believe his wife and to suppose that Joseph had foully betrayed the trust reposed in his honor. In this, of course, he acted hastily, and therefore sinfully. Even from the nearest and the dearest reports affecting injuriously the characters of others should not be accepted without investigation. But that second thoughts prevailed with Potiphar, who, remembering the bad reputation of Egyptian ladies generally, and knowing something possibly of the slenderness of his own wife’s virtue, as well as recalling the previous high character of Joseph, began to doubt the truth of what was alleged against his favorite, and to think it more likely that his wife lied than that Joseph sinned, has been inferred from the circumstance that Joseph was not forthwith remitted to the executioner’s block, but only committed to the tower.
3. The mercy of his God. As before, Jehovah went with Joseph to the prison, and comforted him with gracious thoughts concerning his affliction, with speedy favor in the sight of his keeper, so that the severity of his confinement was considerably mitigated, and with ultimate promotion to a position of trust within the prison, the charge of all the criminals being committed to his care. And finally, the Lord made him prosperous and successful as before in all his undertakings.
HOMILIES BY F. HASTINGS
Gen 39:21
Joseph in slavery.
“But the Lord was with Joseph,” &c. Men would have thought, as they looked on the Hebrew slave, that he was God-forsaken. Not so. God blessed him. This was evidenced in the character he developed. The Lord was with him.
I. DISCRETION, THE RESULT OF A SENSE OF THE DIVINE PRESENCE. He did not betray trust, or presume on the confidence placed in him, or the kind treatment he received; nor did he unwisely run into danger.
II. DILIGENCE, THE OUTCOME OF A SENSE OF THE DIVINE PRESENCE. Toll kept off much temptation. If a slave by circumstances, he will yet do what he can to benefit his master. He worked under apparently hopeless conditions.
III. DEVOUTNESS, THE CERTAIN CONSEQUENCE OF A SENSE OF THE DIVINE PRESENCE. Joseph lived as under the eye of God. Hence when special temptations came he repelled them in the Divine strength. “How can I do this great wickedness?” &c. Joseph was neither to be persecuted out of his religion nor enticed from it. This is the brightest chapter in Joseph’s life. He would not sin against himself, nor against God, who was with him.H.
HOMILIES BY J.F. MONTGOMERY
Gen 39:21
God’s presence with his servants.
Joseph in slavery, yet the Lord was with him (cf. Rev 1:9). Twice stated in this chapter. Outward prosperity is no test of God’s presence (cf. Rom 5:3; 2Co 12:9). Often in times of trial God’s presence is most clearly felt. When all dark below, the eye is drawn upwards. The world’s good seen to be unprofitable (Jas 4:4). There is a sense in which God is always with all. He guides men’s actions and course of life, whether they will or not. But while unbelief derives no comfort from this (Zep 1:12), the knowledge of his presence gives peace to his people (Isa 26:3-12).
I. CHARACTER OF HIM WITH WHOM GOD WAS THUS PRESENT. A Godward mindhabitually living-as in the sight of God, though left alone (cf. Gal 4:28). Fulfilled what his hand found to do. God’s will was his rule of life. He resisted temptation (Jas 1:12); was faithful in the charge committed to him, though not of his own choice. Did not look upon the wrong he had suffered as excusing- him from fidelity. This faithful spirit can spring only from thorough belief in God’s love and care (1Jn 4:19).
II. THE BLESSING OF GOD‘S PRESENCE EXTENDED TO EVERY PART OF HIS LIFE. Not merely in the fact of his being carried to Egypt (cf. Act 23:11), but in every incident God’s hand is seen. His management of Potiphar’s affairs was a training for rule over Egypt. His unjust accusation was a step towards his standing before Pharaoh. His experience in prison prepared him to be the deliverer of a nation (cf. Heb 2:18; Heb 4:15). Thus God’s presence is something better and higher thou merely a prosperous course. It is the certainty that everything that happens is ordered by infinite wisdom and loveis a step towards the fullness of joy (Deu 8:2). This holds good in spiritual experience not less than in temporal. A Christian is often led through times of darkness. Communion with God seems to be interrupted (Psa 65:3; Rom 7:24). Temptation, opposition, difficulty in prayer make the soul sad. Yet the Lord is not absent; and these are all parts of the training by which he is preparing his servant for the fullness of blessing.
III. HE WITH WHOM THE LORD ABIDES (Joh 14:23; Rev 3:20) IS A BLESSING TO OTHERS. So it was with Joseph. Potiphar, the jailer, Pharaoh, the Egyptian nation, were blessed through him. There is no such thing as keeping a blessing to ourselves; the very attempt destroys it as a blessing. Temporal possessions and powers, used selfishly, become vanity. They pass away, and leave no good, no joy behind. And so with spiritual good. He who has experienced the grace of God must care for others, or his own state will suffer (Pro 11:24). The more we partake of the mind of Christ, the more we learn that wherever he leads us, it is that we may be channels of blessing to others.M.
HOMILIES BY F. HASTINGS
Gen 39:22
Joseph as prison warden.
“And the keeper of the prison committed to Joseph’s hands all the prisoners that were in the prison,” &c. Joseph is unjustly treated and thrown into prison. Here he makes the best of circumstances. He gains the confidence of the keeper. The keeper of the State prison is glad to find one like Joseph, to whom he can delegate much toil and responsibility.
I. DUTY DISCHARGED IN A SYMPATHETIC SPIRIT. He admits many to prison, and feels for all. He sees that it is but a step from the presence-chamber of Pharaoh to a vile prison. To those who found higher places slippery, and those who found the temptations of poverty too strong, he shows his pity. His own bitter separation from friends makes him sympathetic.
II. DUTY DISCHARGED IN A CHEERFUL SPIRIT. Generally he had a smile for the prisoners. They looked for it, and responded to it. The heart can give to the sad that which is better than golda cheerful helpfulness. Our gloom can lay extra burdens on others.
III. DUTY DISCHARGED IN A COURTEOUS SPIRIT. He would not trample on those already fallen. He inquires even into the cause of the sadness of the prisoners, and interprets for them dreams which had perplexed them. His own dreams had made him at one time elate, but they seem as yet far from being fulfilled. Still this only leads him to be more courteous to those who may also be doomed to disappointment. The sympathy, cheerfulness, and courtesy of Joseph made him eventually prime minister of Egypt.H.
Fuente: The Complete Pulpit Commentary
2Pe 2:14 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 39:7 And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said, Lie with me.
Ver. 7. After these things. ] After he had been ten or eleven years in that house. So long he was safe: yet at length set upon. Learn we always to stand upon our guard; to do, as it is reported of the bird Onocrotalus, that she is so well practised to expect the hawk to grapple with her, that even, when she shutteth her eyes, she sleepeth with her beak exalted, as if she would contend with her adversary. a A man is to expect, if he live out his days, to be urged to all sins, to the breach of every branch of the ten commandments, and to be put to it in respect of every article of our creed.
His master’s wife cast her eyes upon Joseph.] She looked and lusted. b See Trapp on “ Gen 34:2 “
And she said, Lie with me.
a The Divine Cosmographer, p. 94.
b Non dicit Moses, “Vidit”; “Aspexit,” &c. Hic fuit aspectus impudicus. – Pareus.
c Pareus, in Medul. Hist. Profanae , p. 786. Haec stultas vocabat virgines pro Christi nomine passas, quod voluptatum gaudia non gustassent.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wife. Egyptian women were not secluded as the Syrian women were. This is shown by the Egyptian paintings of the period.
Fuente: Companion Bible Notes, Appendices and Graphics
am 2285, bc 1719
cast: Gen 6:2, Job 31:1, Psa 119:37, Eze 23:5, Eze 23:6, Eze 23:12-16, Mat 5:28, 2Pe 2:14, 1Jo 2:16
Lie: 2Sa 13:11, Pro 2:16, Pro 5:9, Pro 7:13, Jer 3:3, Eze 16:25, Eze 16:32, Eze 16:34
Reciprocal: Gen 3:6 – to the eyes Gen 12:11 – a fair Gen 12:14 – beheld Gen 34:2 – saw her Gen 39:14 – he came Gen 39:22 – committed Gen 49:23 – General 2Sa 11:4 – sent messengers Pro 1:10 – General Eze 23:16 – as soon as she saw them with her eyes
Fuente: The Treasury of Scripture Knowledge
Fleeing From Temptation “And Joseph was handsome in form and appearance.” This simple statement at the end of verse six introduces the reason for another serious problem which was to arise in Joseph’s life. Potiphar’s wife was attracted to the young Hebrew slave. She tried to entice him daily. He refused for two reasons. First, his master had placed great trust in him which he did not want to abuse. Second, he asked, “How then can I do this great wickedness, and sin against God?” However, she would not be put off. She spoke to him daily and asked him to lie with her.
Though he continued to refuse her advances, she kept seeking an opportunity to have her way. At last, a day came when Joseph was the only one in the house with her. She caught his coat and asked him to lie with her. He ran away, leaving his coat in her hand ( Gen 39:7-12 ). It is as if Joseph was obeying Paul’s later instruction to “Flee sexual immorality” ( 1Co 6:18 ; Pro 4:14-18 ). Paul instructed another young man to, “Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart” ( 2Ti 2:22 ).
It should be observed that the advances of Potiphar’s wife follow a normal course of temptation. First, she looked at him (compare Mat 5:28 ). Next, she began to entice him with her words (remember Satan’s discussion with Eve in Gen 3:1-24 ). Finally, she caught him by his garment. As in the temptation of our Lord, Satan does not give up easily. If one advance is turned aside, he takes another approach ( Mat 4:1-11 ).
Fuente: Gary Hampton Commentary on Selected Books
39:7 And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said, {f} Lie with me.
(f) In this word he declares the purpose she was working towards.
Fuente: Geneva Bible Notes
Joseph was evidently in his mid-twenties at this time. He was in a "no win" position with Potiphar’s wife. As a slave he had to obey her, but as a trustworthy and moral servant of Potiphar he had to refuse her. The typical male clothing in patriarchal times consisted of mid-calf-length shorts and a tunic that resembled a long T-shirt (cf. Gen 3:21; Gen 37:3). [Note: Wenham, Genesis 16-50, p. 376.] Joseph regarded obedience to God as his primary responsibility (Gen 39:9) and therefore chose as he did (cf. Psa 51:4).
Note that Potiphar’s wife’s invitation was for Joseph to lie "beside" (Heb. ’esel) her (Gen 39:10; cf. Gen 39:15-16; Gen 39:18; Gen 41:3), not to lie "with" her, the more common phrase that describes sexual intercourse (cf. Gen 34:7; Gen 39:14). Evidently she invited his physical familiarity, which she hoped would lead to intercourse. Joseph, realizing where this first step might lead, wisely set a boundary for himself and refused even to be alone with her (Gen 39:10). [Note: Mathews, Genesis 11:27-50:26, p. 735.]
"This story about Joseph reverses a well-known plot in the patriarchal narratives. Whereas before it was the beautiful wife . . . of the patriarch who was sought by the foreign ruler, now it was Joseph, the handsome patriarch . . . himself who was sought by the wife of the foreign ruler. Whereas in the earlier narratives it was either the Lord (Gen 12:17; Gen 20:3) or the moral purity of the foreign ruler (Gen 26:10) that rescued the wife rather than the patriarch, here it was Joseph’s own moral courage that saved the day. . . . Whereas in the preceding narratives, the focus of the writer had been on God’s faithfulness in fulfilling his covenant promises, in the story of Joseph his attention is turned to the human response.
"The Joseph narratives are intended then to give balance to the narratives of Abraham, Isaac, and Jacob. Together the two sections show both God’s faithfulness in spite of human failure as well as the necessity of an obedient and faithful response." [Note: Sailhamer, "Genesis," pp. 234, 235.]
Success in temptation depends more on character than on circumstances. Character rests on commitment to the will of God. We can see Joseph’s character in his loyalty to Potiphar concerning what his master had entrusted to his care (Gen 39:9). We also see it in his responsibility to God for what belonged to someone else (Gen 39:9). It is further obvious in his responsibility to God respecting his special personal calling (Gen 37:5-9; Gen 45:5-9). Additionally, we see it in his responsibility to God concerning his sacred vocation as a member of the house of Israel.
"It is too little observed, and especially by young men who have most need to observe it, that in such temptations it is not only the sensual that needs to be guarded against, but also two much deeper-lying tendencies-the craving for loving recognition, and the desire to respond to the feminine love for admiration and devotion . . . a large proportion of misery is due to a kind of uncontrolled and mistaken chivalry." [Note: Dods, p. 344.]
Joseph’s punishment was light in view of the charge against him. Joseph’s integrity had obviously impressed Potiphar, but he may also have had questions about his wife’s chastity (cf. Psa 105:18). Joseph’s slavery in Potiphar’s house prefigures Israel’s Egyptian bondage.
Because God was still with Joseph (Gen 39:21; Gen 39:23), and because his character had not changed, Joseph experienced the same kind of favor at the hand of the chief jailer that he had from Potiphar. The Lord honored Joseph as one who had honored Him (1Sa 2:30).
"Yokes borne in youth have at least three results; they prove personal integrity, they promote spiritual maturity, and they prepare for fuller opportunity. In nature and in human life the best things are not the easiest but the hardest to obtain. . . .
"How nobly Joseph comported himself amidst all these trials and hardships! He might have sulked and become embittered; but instead of this his spirit was unconquerable by reason of its trust in God. He steadfastly refused to be unfaithful to his God, whatever might be the consequences. In duty he was loyal, in temptation he was strong, and in prison he was faithful. When this spirit actuates our life, difficulties become means of grace and stepping-stones to higher things. On the other hand, if difficulties are met in a fretful, murmuring, complaining, disheartened spirit, not only do we lose the blessings that would otherwise come through them, but our spiritual life suffers untold injury, and we are weakened for the next encounter of temptation whenever it comes. There is scarcely anything in the Christian life which reveals more thoroughly what our Christianity is worth than the way we meet difficulties by the use of the grace of God." [Note: Thomas, pp. 375-76. Cf. James 1.]
This chapter reveals that dedication to God’s calling enables His servants to resist temptation. [Note: See Doug Mennen, "How the Wise Man Overcomes Temptation," Exegesis and Exposition 3:1 (Fall 1988):90.]