EXPOSITION
And it came to pass after these things,—Joseph had by this time been nearly ten years in Potiphar's house (vide Genesis 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.
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 proposition—and 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; 2 Samuel 12:13; Psalms 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.
And it came to pass, as she spake—or, 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.
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 out—literally, and went forth into the place without, i.e. out of the house and into the street.
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 עָחַק, from which comes Isaac, is here used in a bad sense; not the same as in Genesis 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).
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).
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".
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 prisoners—a 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 (Psalms 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).
But (even if Joseph was harshly treated in the tower of Heliopolis) the Lord—Jehovah (vide on Genesis 39:5)—was with Joseph (vide Genesis 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).
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 it—literally, 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
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 (Genesis 12:14), Rebekah (Genesis 26:10), and Dinah (Genesis 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
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
God's presence with his servants.
Joseph in slavery, yet the Lord was with him (cf. Revelation 1:9). Twice stated in this chapter. Outward prosperity is no test of God's presence (cf. Romans 5:3; 2 Corinthians 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 (James 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 (Zephaniah 1:12), the knowledge of his presence gives peace to his people (Isaiah 26:3-23).
I. CHARACTER OF HIM WITH WHOM GOD WAS THUS PRESENT. A Godward mind—habitually living-as in the sight of God, though left alone (cf. Galatians 4:28). Fulfilled what his hand found to do. God's will was his rule of life. He resisted temptation (James 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 (1 John 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. Acts 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. Hebrews 2:18; Hebrews 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 love—is a step towards the fullness of joy (Deuteronomy 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 (Psalms 65:3; Romans 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 (John 14:23; Revelation 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 (Proverbs 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
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 gold—a 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.