EXPOSITION
And Joseph was brought down to Egypt. The narrative now preparing to recite the fortunes of Joseph in Egypt, which eventually led, through his elevation to be Pharaoh's prime minister, first to the salvation of the patriarchal family, 'and finally to their settlement in Goshen, the historian reverts, in accordance with his usual practice, to a point of time antecedent to the incidents contained in the preceding chapter, and makes a new departure in his story from the moment of Joseph's crossing into Egypt. And Potiphar, an officer of Pharaoh, captain of the guard (vide Genesis 37:36), an Egyptian,—literally, a man of Mitzraim. This implies that foreigners were sometimes employed to fill responsible offices about the Court of Pharaoh. The phrase "is not a superfluous addition, as the population of Heliopolis, from remote times, included a considerable admixture of Arabians" (Kalisch)—bought him of the hands of the Ishmaelites (vide Genesis 37:36), which had brought him down thither.
And the Lord—Jehovah, as usual, because the entire chapter is the work of the Jehovist (Tuch, Colenso), with the exception of a few alterations by the redactor (Davidson), or because, though the work of the Elohist, it has been modified by the Jehovistic editor (Bleek, Vaihinger); but more likely because the advancement of Joseph in Egypt was a special fruit of the theocratic promise which belonged to the patriarchal family (Hengstenberg, Quarry)—was with Joseph (cf. Genesis 39:21; Genesis 21:20; Genesis 26:24; Genesis 28:15), and he was a prosperous man (literally, a man prospering); and he was in the house of his master the Egyptian—i.e. as a domestic servant.
And his master saw that the Lord (Jehovah) was with him—this does not imply that Potiphar was acquainted with Jehovah, but simply that he concluded Joseph to be under the Divine protection—and that the Lord (Jehovah) made all that he did to prosper in his hand. That which led to the conviction of Potiphar concerning Joseph was the remarkable success which he saw attending all his efforts and undertakings.
And Joseph found grace in his sight,—vide Genesis 6:8; Genesis 18:3; Genesis 19:19; Genesis 39:21. Most men are pleased with a good servant. Even Laban bad no objections to Jacob so long as he divided that Jehovah was multiplying his flocks for Jacob's sake (Genesis 30:27)—and he served him (i.e. he waited on Potiphar, or acted as his personal attendant and comptroller of his household): and he (i.e. Potiphar) made him overseer over his house,—a position corresponding to that occupied by Eliezer in the household of Abraham (Genesis 24:2). Egyptian monuments attest the existence of such an officer in wealthy houses at an early period; a tomb at Kum-el-Ahmar exhibiting the account books, writing materials, and clerks that pertain to the office of's steward, and another at Beni-hassan, besides displaying his accustomed implements, styling him the Overseer. A sepulchral inscription belonging to the period of the eleventh dynasty also mentions among the officers comprising the household of Ameni the chancellor Athorsi, the barber Khentikhrati, the slave Gefahapi, the lady's maid Khui, the steward Ameni, the steward Santit. Joseph had also, after his exaltation, a ruler or steward of his house (cf. Genesis 43:16, Genesis 43:19; Genesis 44:1)—and all that he had he put into his hand = literally, and all which was to him he gave into his hand, i.e. he entrusted to Joseph's cam).
And it same to pass from the time that he had made (literally, from that time he made) him overseer in his house, and over all that he had, that (literally, and) the Lord (Jehovah) blessed the Egyptian's house for Joseph's sake (cf. Genesis 30:12); and the blessing of the Lord (Jehovah) was upon all that he had in the house, and in the field. It is observable that throughout this chapter, when the historian is speaking in his own name the term Jehovah is used to designate the Supreme Being (cf. Genesis 39:21, Genesis 39:23), whereas when Joseph replies to his mistress it is the word Elohim which he employs, the reason of which is sufficiently obvious.
Genesis 39:6—And (accordingly, encouraged by the admirable success attending Joseph's management) he left all that he had in Joseph's hand (i.e. gave him unrestricted control over all his temporal affairs); and he knew not ought he had (literally, he knew not anything with him, i.e. he shared not the care of anything along with him), save the bread which he did eat. This was necessitated by the laws of caste which then prevailed among the Egyptians, and in particular' by the fact that " the Egyptians might not eat with the Hebrews (Genesis 43:32). And Joseph was a goodly person, and well favored—literally, beautiful is form and beautiful in appearance, like his mother Rachel (Genesis 29:17).
HOMILETICS
Joseph is the house of Potiphar.
I. PURCHASED AS A SLAVE.
1. A sad lot. Worse even than being kidnapped by strangers, Joseph had been first sold by his brethren; carried into Egypt, he had there been exposed for sale in a slave-market; and now, as if he had been a beast of burden or a captive taken in war, he had been a second time purchased for money. Few fortunes are more touchingly sorrowful or more deeply humiliating than this which was now measured out to Jacob's youthful son.
2. A common lot. Happily in our land, and indeed wherever the gospel prevails, it is not a spectacle that can now be beheld—that of men trafficking in each other's flesh. But in those days the horrors of the auction block were not infrequent sights, and Joseph, in being sold and bought like goods and chattels, Was only experiencing a fate which had been undergone by many previous to his times, and has by myriads been suffered since.
3. An appointed lot. As everything on earth is, so was Joseph's sad and sorrowful estate assigned him by Heaven; and the recognition of this doubtless it was by Joseph that prevented him from mur-touring, and apparently inspired him with a cheerful confidence, even in the darkest times.
II. EMPLOYED AS A SERVANT.
1. Eminently prosperous.
(1) The extent of this prosperity. All that he did prospered. Everything he put his hand to appeared to thrive. Success seemed to wait upon him like his shadow. It is seldom such a measure of good fortune is meted out to any of God's people on the earth, or even of the devil's children. For the first they would probably be spoiled by such indulgence, while for the second they mostly fail in the conditions that are needful for such distinction.
(2) The means of this prosperity. That Joseph was attentive. diligent, and conscientious in the performance of his household duties, as well as faithful and devoted to the interests of his master, may be reasonably inferred, since success seldom waits upon the negligent, the idle, or the unprincipled.
(3) The source of this prosperity. The historian is careful to note that the true mainspring of Joseph's as of every other person's, prosperity was the Divine blessing on his labors. The Lord made all that he did to prosper in his hand.
2. Greatly rewarded. Joseph was—
(1) Noticed by his master. It is a pleasure to true and faithful servants when those they serve regard their work with favorable observation.
(2) Accepted by his master. It says a great deal for Potiphar that he treated Joseph kindly, even though it was largely on account of his excellent qualities as a servant.
(3) Promoted by his master. From being humble valet to the great man's person, he was exalted to the high position of steward or comptroller of the great man's house.
(4) Trusted by his master. Everything connected with the management of Potiphar's establishment, in his mansion and on his farm, was unreservedly committed to the care of Joseph. Potiphar troubled himself about nothing "save the bread which he did eat."
III. BLESSED AS A MAN.
1. He enjoyed Divine companionship in his sad captivity. "The Lord was with him;" a compensation rich enough to be set against the miseries of bondage and exile, as God's people, when similarly situated, have not un-frequently experienced (cf. Acts 16:25; 2 Timothy 4:17).
2. He obtained Divine assistance in his arduous duties. When the circumstances of Joseph's lot might have induced despondency, indifference, inaction, carelessness, and inattention, Divine grace so upheld and cheered him that he was able to go about his duties with alacrity and cheerfulness, so that everything he turned his hand to succeeded.
3. He received Divine favor in the eyes of his master. For Joseph himself to have secretly known that God approved of his person and behavior would have been an ample consolation to his sad heart; but to obtain the good-will of Heaven so conspicuously that even his heathen master could not avoid observing it was surely a signal honor.
4. He attracted Divine blessing towards his fellow-men. "The Lord blessed the Egyptian's house for Joseph's sake." Here was a clear experience by Joseph of the truth of the Abrahamic blessing (Genesis 12:2, Genesis 12:3). In this also Joseph was an eminent type of Christ.
Lessons:—
1. Patience under suffering.
2. Contentment with one's lot.
3. Fidelity in service.
4. The secret of prosperity.
5. The obligations of masters towards servants.
6. The value of religion to a workman.
7. The profit of a pious servant.
Sunshine and shadow.
I. THE BRIGHTENING SKY. The advancement of Joseph in the house of Potiphar.
1. To Joseph's sense it was a lightening in his bondage.
2. To Joseph's faith it was the smiling of Jehovah's face.
3. To Joseph's hope it was the dawning of a better day.
II. THE THREATENING CLOUD. The temptation of Joseph by his mistress. Here was—
1. An assault upon his virtue, which, unless it were overcome, would deprive him of Jehovah's favor, and consequently put an end to any prospect he might have of deliverance; and,
2. An attack upon his safety, which, however it resulted, whether in his defeat or his victory, would likely terminate his enjoyment of his master's favor, if not altogether cost him his life.
III. THE FALLING DARKNESS. The accusation of Joseph by his mistress.
1. Though untrue, it was almost certain to be believed.
2. If believed, it would certainly involve him in punishment.
3. If deemed deserving of punishment, he would almost certainly be put to death.
IV. THE STARLIGHT NIGHT. The history of Joseph in the prison.
1. He had not been executed, but only imprisoned.
2. God was with him in the dungeon, as he had been in the palace.
3. If the favor of his master had been lost, the confidence of his keeper had been gained.
4. Misfortune might seem to be always lying in wait for him, but, on the other hand, prosperity appeared to be ever following close upon his heels.
HOMILIES BY R.A. REDFORD
The righteous man.
Again the word of the Lord tries Joseph, but not so much now as the word of prophecy, but as the word of command, the doctrine of righteousness. "The Egyptian's house is blessed for Joseph's sake." "The Lord was with Joseph, and he was a prosperous man." A lesson on the true method of prosperity. A prosperous man is one who has the Lord with him—
1. To give him favor with fellow-men.
2. To teach him wisdom, and put things into his hand.
3. To give him the faculty of rule, and dispose others to trust him entirely.
4. To keep him pure from the vicious besetments of the world, both by his own personal chastity and by his courage and self-command in hours of temptation.
5. By delivering him when he is entangled in the meshes of the evil-minded. The bad woman's determination is thwarted. Mercy is shown him in the prison.
6. By making him a messenger of peace and truth, even in the very prison house of shame and misery.
Notice again the elevation of Joseph's character.
1. His love of God. "How can I do this great wickedness and sin against God?"
2. His love of man. "My master hath committed all to me—how can I wrong him so?
3. His confidence in the blessing of God on the upright and holy life. He knew that God would vindicate him.
4. His self-control. His circumstances were fearful temptation. Had he not been a virtuous man in his heart of hearts, he would have succumbed, and then pleaded, as so many do, the power of the flesh and of the tempting circumstances.
Notice also how these characteristics do help one another when they are in the character, and how, when a man casts himself upon God, God makes the way of escape. Joseph was safer in prison than he was in his master's house.—R.