Teks -- Genesis 39:1-23 (NET)

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, purchased him from the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful and lived in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. 39:4 So Joseph found favor in his sight and became his personal attendant. Potiphar appointed Joseph overseer of his household and put him in charge of everything he owned. 39:5 From the time Potiphar appointed him over his household and over all that he owned, the Lord blessed the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both in his house and in his fields. 39:6 So Potiphar left everything he had in Joseph’s care; he gave no thought to anything except the food he ate. Now Joseph was well built and good-looking. 39:7 Soon after these things, his master’s wife took notice of Joseph and said, “Have sex with me.” 39:8 But he refused, saying to his master’s wife, “Look, my master does not give any thought to his household with me here, and everything that he owns he has put into my care. 39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do such a great evil and sin against God?” 39:10 Even though she continued to speak to Joseph day after day, he did not respond to her invitation to have sex with her. 39:11 One day he went into the house to do his work when none of the household servants were there in the house. 39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran outside. 39:13 When she saw that he had left his outer garment in her hand and had run outside, 39:14 she called for her household servants and said to them, “See, my husband brought in a Hebrew man to us to humiliate us. He tried to have sex with me, but I screamed loudly. 39:15 When he heard me raise my voice and scream, he left his outer garment beside me and ran outside.” 39:16 So she laid his outer garment beside her until his master came home. 39:17 This is what she said to him: “That Hebrew slave you brought to us tried to humiliate me, 39:18 but when I raised my voice and screamed, he left his outer garment and ran outside.” 39:19 When his master heard his wife say, “This is the way your slave treated me,” he became furious. 39:20 Joseph’s master took him and threw him into the prison, the place where the king’s prisoners were confined. So he was there in the prison. 39:21 But the Lord was with Joseph and showed him kindness. He granted him favor in the sight of the prison warden. 39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. 39:23 The warden did not concern himself with anything that was in Joseph’s care because the Lord was with him and whatever he was doing the Lord was making successful.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Gen 39:1

The Jews have a proverb, If the world did but know the worth of good men, they would hedge them about with pearls. Joseph was sold to an officer of Pharaoh, with whom he might get acquainted with public persons, and public business, and so be fitted for the preferment he was afterwards designed for. What God intends men for, he will be sure, some way or other, to qualify them for.

Wesley: Gen 39:2

Those that can separate us from all our friends, cannot deprive us of the gracious presence of our God. When Joseph had none of his relations with him, he had his God with him, even in the house of the Egyptian: Joseph was banished from his father's house, but the Lord was with him. It is God's presence with us that makes all we do prosperous. Those that would prosper, must therefore make God their friend; and those that do prosper, must therefore give God the praise.

Wesley: Gen 39:6 - He knew not ought he had, save the bread which he did eat

The servant had all the care and trouble of the estate, the master had only the enjoyment of it; an example not to be imitated by any master, unless he could be sure that he had one like Joseph for a servant.

Wesley: Gen 39:9 - How can I 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? - 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. They that love God, for this reason hate sin.

Wesley: Gen 39:10

He hearkened not to her, so much as to be with her. Those that would be kept from harm, must keep themselves out of harm's way.

Wesley: Gen 39:12 - When she laid hold on him, he left his garment in her hand

He would not stay to parley with the temptation, but flew out from it with the utmost abhorrence, he left his garment as one escaping for his life.

Wesley: Gen 39:20 - Where the king's prisoners were bound

Potiphar, it is likely, chose that prison because it was the worst; for there the irons entered into the soul, Psa 105:18, but God designed it to pave the way to his enlargement. Our Lord Jesus, like Joseph was bound, and numbered with the transgressors.

Wesley: Gen 39:21

But the Lord was with Joseph and shewed him mercy. God despiseth not his prisoners, Psa 69:33. No gates nor bars can shut out his gracious presence from his people.

Wesley: Gen 39:21 - God gave him favour in the sight of the keeper of the prison

God can raise up friends for his people even where they little expect them. The keeper saw that God was with him, and that every thing prospered under his hand, and therefore intrusted him with the management of the affairs of the prison.

JFB: Gen 39:1 - Potiphar

This name, Potiphar, signifies one "devoted to the sun," the local deity of On or Heliopolis, a circumstance which fixes the place of his residence in the Delta, the district of Egypt bordering on Canaan.

JFB: Gen 39:1 - officer

Literally, "prince of the Pharoah"--that is, in the service of government.

JFB: Gen 39:1 - captain of the guard

The import of the original term has been variously interpreted, some considering it means "chief cook," others, "chief inspector of plantations"; but that which seems best founded is "chief of the executioners," the same as the captain of the watch, the zabut of modern Egypt [WILKINSON].

JFB: Gen 39:1 - bought him . . . of the Ishmaelites

The age, appearance, and intelligence of the Hebrew slave would soon cause him to be picked up in the market. But the unseen, unfelt influence of the great Disposer drew the attention of Potiphar towards him, in order that in the house of one so closely connected with the court, he might receive that previous training which was necessary for the high office he was destined to fill, and in the school of adversity learn the lessons of practical wisdom that were to be of greatest utility and importance in his future career. Thus it is that when God has any important work to be done, He always prepares fitting agents to accomplish it.

JFB: Gen 39:2 - he was in the house of his master

Those slaves who had been war captives were generally sent to labor in the field and subjected to hard treatment under the "stick" of taskmasters. But those who were bought with money were employed in domestic purposes, were kindly treated, and enjoyed as much liberty as the same class does in modern Egypt.

JFB: Gen 39:3 - his master saw that the Lord was with him

Though changed in condition, Joseph was not changed in spirit; though stripped of the gaudy coat that had adorned his person, he had not lost the moral graces that distinguished his character; though separated from his father on earth, he still lived in communion with his Father in heaven; though in the house of an idolater, he continued a worshipper of the true God.

JFB: Gen 39:5 - the Lord blessed the Egyptian's house for Joseph's sake, &c.

It might be--it probably was--that a special, a miraculous blessing was poured out on a youth who so faithfully and zealously served God amid all the disadvantages of his place. But it may be useful to remark that such a blessing usually follows in the ordinary course of things; and the most worldly, unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious principle and a consistent life.

JFB: Gen 39:5 - made him overseer in his house

We do not know in what capacity Joseph entered into the service of Potiphar; but the observant eye of his master soon discovered his superior qualities and made him his chief, his confidential servant (compare Eph 6:7; Col 3:23). The advancement of domestic slaves is not uncommon, and it is considered a great disgrace not to raise one who has been a year or two in the family. But this extraordinary advancement of Joseph was the doing of the Lord, though on the part of Potiphar it was the consequence of observing the astonishing prosperity that attended him in all that he did.

JFB: Gen 39:7 - his master's wife cast her eyes upon Joseph

Egyptian women were not kept in the same secluded manner as females are in most Oriental countries now. They were treated in a manner more worthy of a civilized people--in fact, enjoyed much freedom both at home and abroad. Hence Potiphar's wife had constant opportunity of meeting Joseph. But the ancient women of Egypt were very loose in their morals. Intrigues and intemperance were vices very prevalent among them, as the monuments too plainly attest [WILKINSON]. Potiphar's wife was probably not worse than many of the same rank, and her infamous advances made to Joseph arose from her superiority of station.

JFB: Gen 39:9 - How then can I do this great wickedness, and sin against God?

This remonstrance, when all inferior arguments had failed, embodied the true principle of moral purity--a principle always sufficient where it exists, and alone sufficient.

JFB: Gen 39:14 - Then she called unto the men of her house

Disappointed and affronted, she vowed revenge and accused Joseph, first to the servants of the house, and on his return to her lord.

JFB: Gen 39:14 - See, he hath brought in an Hebrew . . . to mock us

An affected and blind aspersion of her husband for keeping in his house an Hebrew, the very abomination of Egyptians.

JFB: Gen 39:20 - Joseph's master took him, and put him into the prison

The roundhouse, from the form of its construction, usually attached to the dwelling of such an officer as Potiphar. It was partly a subterranean dungeon (Gen 41:14), though the brick-built walls rose considerably above the surface of the ground, and were surmounted by a vaulted roof somewhat in the form of an inverted bowl. Into such a dungeon Potiphar, in the first ebullition of rage, threw Joseph and ordered him to be subjected further to as great harshness of treatment (Psa 105:18) as he dared; for the power of masters over their slaves was very properly restrained by law, and the murder of a slave was a capital crime.

JFB: Gen 39:20 - a place where the king's prisoners were bound

Though prisons seem to have been an inseparable appendage of the palaces, this was not a common jail--it was the receptacle of state criminals; and, therefore, it may be presumed that more than ordinary strictness and vigilance were exercised over the prisoners. In general, however, the Egyptian, like other Oriental prisons, were used solely for the purposes of detention. Accused persons were cast into them until the charges against them could be investigated; and though the jailer was responsible for the appearance of those placed under his custody, yet, provided they were produced when called, he was never interrogated as to the way in which he had kept them.

JFB: Gen 39:21-23 - The Lord . . . gave him favour in the sight of the keeper of the prison, &c.

It is highly probable, from the situation of this prison (Gen 40:3), that the keeper might have been previously acquainted with Joseph and have had access to know his innocence of the crime laid to his charge, as well as with all the high integrity of his character. That may partly account for his showing so much kindness and confidence to his prisoner. But there was a higher influence at work; for "the Lord was with Joseph, and that which he did, the Lord made it to prosper."

Clarke: Gen 39:1 - An officer of Pharaoh, captain of the guard

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).

Clarke: Gen 39:4 - He made him overseer

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.

Clarke: Gen 39:6 - Joseph was a goodly person, and well favored

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

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: -

Men az an husn -i roz afzoon ke

Yusuf dasht danistam Keh ishk a

pardah -i ismat beroon arad Zaleekhara

"I understand, from the daily increasing beauty whic

Joseph possessed, How love tore away th

veil of chastity from Zuleekha.

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.

Clarke: Gen 39:8 - My master wotteth not

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

Clarke: Gen 39:9 - How then

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

1.    Gratitude to his master, to whom he owed all that he had

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

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?

Clarke: Gen 39:14 - He hath brought in a Hebrew unto us

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.

Clarke: Gen 39:20 - Put him into the prison

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

Clarke: Gen 39:21 - The Lord was with Joseph

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

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

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

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

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

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.

Calvin: Gen 39:1 - And Joseph was brought down

1.And Joseph was brought down. For the purpose of connecting it with the remaining part of the history, Moses repeats what he had briefly touched upon, that Joseph had been sold to Potiphar the Egyptian: he then subjoins that God was with Joseph, so that he prospered in all things. For although it often happens that all things proceed with wicked men according to their wish, whom God nevertheless does not bless with his favor; still the sentiment is true and the expression of it proper, that it is never well with men, except so far as the Lord shows himself to be gracious to them. For he vouchsafes his blessing, for a time, even to reprobates, with whom he is justly angry, in order that he may gently invite and even allure them to repentance; and may render them more inexcusable, if they remain obstinate; meanwhile, he curses their felicity. Therefore, while they think they have reached the height of fortune, their prosperity, in which they delighted themselves, is turned into ruin. Now whensoever God deprives men of his blessing, whether they be strangers or of his own household, they must necessarily decline; because no good flows except from Him as the fountain. The world indeed forms for itself a goddess of fortune, who whirls round the affairs of men; or each man adores his own industry; but Scripture draws us away from this depraved imagination, and declares that adversity is a sign of God’s absence, but prosperity, a sign of his presence. However, there is not the least doubt that the peculiar and extraordinary favor of God appeared towards Joseph, so that he was plainly known to be blessed by God. Moses immediately afterwards adds, that Joseph was in the house of his master, to teach us that he was not at once elevated to an honorable condition. There was nothing more desirable than liberty; but he is reckoned among the slaves, and lives precariously, holding his life itself subject to the will of his master. Let us then learn, even amidst our sufferings, to perceive the grace of God; and let it suffice us, when anything severe is to be endured, to have our cup mingled with some portion of sweetness, lest we should be ungrateful to God, who, in this manner, declares that he is present with us.

Calvin: Gen 39:3 - And his master saw // The lord made all that he did to prosper in his hand

3.And his master saw. Here that which has been lately alluded to more clearly appears, that the grace of God shone forth in Joseph, in no common or usual manner; since it became thus manifest to a man who was a heathen, and, in this respect, blind. How much more base is our ingratitude, if we do not refer all our prosperous events to God as their author; seeing that Scripture often teaches us, that nothing proceeding from men, whether counsels, or labors, or any means which they can devise, will profit them, except so far as God gives his blessing. And whereas Potiphar, on this account, conceived so much greater regard for Joseph, as to set him over his house; we hence gather, that heathens may be so affected by religion, as to be constrained to ascribe glory to God. However, his ingratitude again betrays itself, when he despises that God whose gifts he estimates so highly in the person of Joseph. He ought at least to have inquired who that God was, that he might conform himself to the worship due to him: but he deems it enough, insomuch as he thinks it will be for his private advantage, to acknowledge that Joseph was divinely directed, in order that he may use his labor with greater profit.

The lord made all that he did to prosper in his hand. This was a wonderful method of procedure, that the entire blessing by which the Lord was pleased to testify his paternal love towards Joseph, should turn to the gain of the Egyptians. For since Joseph neither sowed nor reaped for himself, he was not at all enriched by his labor. But in this way it was brought about that a proud man, who otherwise might have abused him as a vile and sordid slave, should treat him humanely and liberally. And the Lord often soothes the wicked by such favors, lest when they have suffered any injury, they should turn the fury of their indignation against the pious. We here see how abundantly the grace of God is poured out upon the faithful, since a portion of his kindness flows from them even to the reprobate. We are also taught what an advantage it is to receive the elect children of God to our hospitality, or to join ourselves to those whom the divine favor thus accompanies, that it may diffuse its fragrance to those who are near them. But since it would not greatly profit us to be saturated with those temporal benefits of God, which suffocate and ruin the reprobate; we ought to center all our wishes on this one point, that God may be propitious to us. Far better was it for Joseph that Potiphar’s wealth should be increased for his sake; than it was for Potiphar to make great gain by Joseph.

Calvin: Gen 39:6 - And he left all that he had // And Joseph was a goodly person, and well-favored

6.And he left all that he had ¹⁴⁴ Joseph reaped this fruit of the divine love and kindness towards him, that he was cheered by some alleviation of his servitude, at least, for a short time. But a new temptation soon assailed him. For the favor which he had obtained was not only annihilated, but became the cause and origin of a harsher fortune. Joseph was governor over the whole house of Potiphar. From that post of honor he is hurried into prison, in order that he may be soon brought forth to the punishment of death. What then could enter into his mind, but that he was forsaken and abandoned by God, and was continually exposed to new dangers? He might even imagine that God had declared himself his enemy. This history, therefore, teaches us that the pious have need of peculiar discernment to enable them, with the eyes of faith, to consider those benefits of God by which he mitigates the severity of their crosses. For when he seems to stretch out his hand to them, for the sake of bringing them assistance, the light which had shone forth often vanishes in a moment, and denser darkness follows in its place. But here it is evident, that the Lord, though he often plunges his own people into the waves of adversity, yet does not deceive them; seeing that, by sometimes moderating their sufferings, he grants them time to breathe. So Joseph, though fallen from his office as governor of the house, was yet never deserted; nor had that relaxation of his sufferings proved in vain, by which his mind was raised, not to pride, but to the patient endurance of a new cross. And truly for this end, God meets with us in our difficulties, that then, with collected strength, as men refreshed, we may be the better prepared for other conflicts.

And Joseph was a goodly person, and well-favored. Whereas elegance of form was the occasion of great calamity to holy Joseph, let us learn not greatly to desire those graces of person which may conciliate the favor of the world; but rather let each be content with his own lot. We see to how many dangers they are exposed, who excel in beauty; for it is very difficult for such to restrain themselves from all lascivious desires. Although in Joseph religion so prevailed that he abhorred all impurity; yet Satan contrived a means of destruction for him, from another quarter, just as he is accustomed to turn the gifts of God into snares whereby to catch souls. Wherefore we must earnestly ask of God, that amid so many dangers, he would govern us by his Spirit, and preserve those gifts with which he has adorned us, pure from every stain. When it is said that Potiphar’s wife “cast her eyes upon Joseph,” the Holy Spirit, by this form of speech, admonishes all women, that if they have chastity in their heart, they must guard it by modesty of demeanor. For, on this account also, they bear a veil upon their heads, that they may restrain themselves from every sinful allurement: not that it is wrong for a woman to look at men; but Moses here describes an impure and dissolute look. She had often before looked upon Joseph without sin: but now, for the first time, she casts her eyes upon him, and contemplates his beauty more boldly and wantonly than became a modest woman. Thus we see that the eyes were as torches to inflame the heart to lust. By which example we are taught that nothing is more easy, than for all our senses to infect our minds with depraved desires, unless we are very earnestly on our guard. For Satan never ceases diligently to suggest those things which may incite us to sin. The senses both readily embrace the occasion of sin which is presented to them, and also eagerly and quickly convey it to the mind. Wherefore let every one endeavor sedulously to govern his eyes, and his ears, and the other members of his body, unless he wishes to open so many doors to Satan, into the innermost affections of his heart: and especially as the sense of the eyes is the most tender, no common care must be used in putting them under restraint.

Calvin: Gen 39:7 - Lie with me

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.

Calvin: Gen 39:10 - As she spake to Joseph day by day

10.As she spake to Joseph day by day. The constancy of Joseph is commended; from which it appears that a real fear of God reigned in his mind. Whence it came to pass that he not only repelled one attack, but stood forth, to the last, the conqueror of all temptations. We know how easy it is to fall when Satan tempts us through another: because we seem exempt from blame, if he who induces us to commit the crime, bears a part of it. ¹⁴⁶ Holy Joseph, therefore, must have been endowed with the extraordinary power of the Spirit, seeing that he stood invincible to the last, against all the allurements of the impious woman. So much the more detestable is the wickedness of her, who is neither corrected by time, nor restrained by many repulses. When she sees a stranger, and one who had been sold as a slave, so discreet and so faithful to his master, when she is also sacredly admonished by him not to provoke the anger of God, how indomitable is that lust which gives no place to shame. Now, because we here see into what evils persons will rush, when regard to propriety is extinguished by carnal intemperance, we must entreat the Lord that He will not suffer the light of his Spirit to be quenched within us.

Calvin: Gen 39:11 - And it came to pass about this time // He hath brought in an Hebrew unto us

11.And it came to pass about this time. That is, in the process of time, seeing she will not desist from soliciting holy Joseph, it happens at length, that she adds force to blandishments. Now, Moses here describes the crisis ¹⁴⁷ of the combat. Joseph had already exhibited a noble and memorable example of constancy; because, as a youth, so often tempted, through a constant succession of many days, he had preserved the even tenor of his way; and at that age, to which pardon is wont to be granted, if it break forth into intemperance, he was more moderate than almost any old man. But now when the woman openly raves, and her love is turned into fury, the more arduous the contest has become, the more worthy of praise is his magnanimity, which remains inflexible against this assault. Joseph saw that he must incur the danger of losing both his character and his life: he chose to sacrifice his character, and was prepared to relinquish life itself, rather than to be guilty of such wickedness before God. Seeing the Spirit of God proposes to us such an example in a youth, what excuse does he leave for men and women of mature age, if they voluntarily precipitate themselves into crime, or fall into it by a light temptation? To this, therefore, we must bend all our efforts, that regard for God alone, may prevail to subdue all carnal affections, and even that we may more highly value a good and upright conscience than the plaudits of the whole world. For no one will prove that he heartily loves virtue, but he who, being content with God as his only witness, does not hesitate to submit to any disgrace, rather than decline from the path of duty. And truly, since even among heathens such proverbs as these are current, “that conscience is a thousand witnesses,” and that it is “a most beautiful theater,” we should be greatly ashamed of our stupor, unless the tribunal of God stands so conspicuously in our view, as to cast all the perverse judgments of the world into the shade. Therefore, away with those vain pretexts, “I wish to avoid offense,” “I am afraid lest men should interpret amiss what I have done aright;” because God does not regard himself as being duly honored, unless we, ceasing to be anxious about our own reputation, follow wheresoever he alone calls us; not that he wishes us simply to be indifferent to our own reputation, but because it is an indignity, as well as an absurdity, that he should not be preferred to men. Let, then, the faithful, as much as in them lies, endeavor to edify their neighbors by the example of an upright life; and for this end, let them prudently guard against every mark of evil; but if it be necessary to endure the infamy of the world, let them through this temptation also, proceed in the direction of their divine vocation.

He hath brought in an Hebrew unto us Here we see what desperation can effect. For the wicked woman breaks forth from love into fury. Whence it clearly appears what brutal impulses lust brings with it, when its reins are loosened. Certainly alien Satan has once gained the dominion over miserable men, he never ceases to hurry them hither and thither, until he drives them headlong by the spirit of giddiness and madness. We see, also, how he hardens to obstinacy the reprobate, whom he holds fast bound under his power. God, indeed, often inspires the wicked with terror, so that they commit their crimes with trembling. And it is possible that the signs of a guilty conscience appeared in the countenance and in the words of this impure woman: nevertheless, Satan confirms her in that degree of hardness, that she boldly adopts the design to ruin the holy youth; and, at the moment, contrives the fraud by which she may oppress him, though innocent, just as if she had long meditated, at leisure, on his destruction. She had before sought secrecy, that no witness might be present; now she calls her domestics, that, by this kind of prejudging of the case, she may condemn the youth before her husband. Besides, she involves her husband in the accusation, that she may compel him, by a sense of shame, to punish the guiltless. “It is by thy fault, (she says,) that this stranger has been mocking me.” What other course does she leave open to her husband, than that he should hasten, with closed eyes, to avenge her, for the sake of purging himself from this charge? Therefore, though all wicked persons are fearful, yet they contract such hardness from their stupor, that no fear hinders them from rushing obstinately forward into every abyss of iniquity, and insolently trampling upon the good and simple. And we must obscene this trial of the holy man, in order that we may take care to be clothed with that spirit of fortitude, which not even the iron-hardness of the wicked shall be able to break. Even this other trial was not a light one, that he receives so unworthy a reward of his humanity. He had covered the disgrace of the woman in silence, in order that she might have had opportunity to repent, if she had been curable; he now sees that, by his modesty, he has brought himself into danger of death. We learn, by his not sinking under the trial, that it was his sincere determination to yield himself freely to the service of God. And we must do the same, in order that the ingratitude of men may, by no means, cause us to swerve from our duty.

Calvin: Gen 39:19 - When his master heard the words of his wife

19.When his master heard the words of his wife. Seeing that a color so probable was given to the transaction, there is no wonder that jealousy, the motions of which are exceedingly vehement and ardent, should so far have prevailed with Potiphar, as to cause him to credit the calumnies of his wife. Yet the levity with which he instantly thrust a servant, whom he had found prudent and honest, into prison, without examining the cause, cannot be excused. He ought certainly to have been less under the influence of his wife. And, therefore, he received the just reward of his too easy folly, by cherishing with honor, a harlot in the place of a wife, and by almost performing the office of a pander. This example is useful to all; yet husbands especially are taught that they must use prudence, lest they should be carried rashly hither and thither, at the will of their wives. And, truly, since we everywhere see that they who are too obsequious to their wives are held up to ridicule; let us know that the folly of these men is condemned by the just judgment of God, so that we may learn to pray for the spirit of gravity and moderation. There is no doubt that Moses expressly condemns the rashness of Potiphar, in becoming inflamed against Joseph, as soon as he had heard his wife, and in giving the reins to his indignation, just as if the guilt of Joseph had been proved; for thus all equity is excluded, no just defense is allowed, and finally, the true and accurate investigation of the cause is utterly rejected. But it may be asked, How could the jealousy of Potiphar be excited, since Moses before has said that he was an eunuch? ¹⁴⁸ The solution of the question is easy; they were accustomed to be called eunuchs in the East, not only who were so really, but who were satraps and nobles. Wherefore, this name is of the same force as if Moses had said that he was one of the chief men of the court. ¹⁴⁹

Calvin: Gen 39:20 - And put him into the prison

20.And put him into the prison. Though Moses does not state with what degree of severity Joseph was afflicted at the beginning of his imprisonment, yet we readily gather that he was not allowed any liberty, but was thrust into some obscure dungeon. The authority of Potiphar was paramount; he had the keeper of the prison under his power, and at his disposal. What clemency could be hoped for from a man who was jealous and carried away with the vehemence of his anger? There is no doubt that what is related of Joseph in Psa 105:18,

“His feet were made fast in fetters, and the iron entered into his soul,”

had been handed down by tradition from the fathers. What a reward of innocence! For, according to the flesh, he might ascribe whatever he was suffering to his integrity. Truly, in this temptation he must have mourned in great perplexity and anxiety before God. And though Moses does not record his prayers, yet, since it is certain that he was not crushed beneath the cross, and did not murmur against it, it is also probable that he was reposing on the hope of Divine help. And to flee unto God is the only stay which will support us in our afflictions, the only armor which renders us invincible.

Calvin: Gen 39:21 - But the Lord was with Joseph

21.But the Lord was with Joseph. It appears, from the testimony of the Psalmist just cited, that Joseph’s extreme sufferings were not immediately alleviated. The Lord purposely suffered him to be reduced to extremity, that he might bring him back as from the grave. We know that as the light of the sun is most clearly seen when we are looking from a dark place; so, in the darkness of our miseries, the grace of God shines more brightly when, beyond expectation, he succors us. Moreover, Moses says, the Lord was with Joseph, because he extended this grace or mercy towards him; whence we may learn, that God, even when he delivers us from unjust violence, or when he assists us in a good cause, is yet induced to do so by his own goodness. For since we are unworthy that he should grant us his help, the cause of its communication must be in himself; seeing that he is merciful. Certainly if merits, which should lay God under obligation, are to be sought for in men, they would have been found in Joseph; yet Moses declares that he was assisted by the gratuitous favor of God. This, however, is no obstacle to his leaving received the reward of his piety, which is perfectly consistent with the gratuitous kindness of God. The manner of exercising this kindness is also added; namely, that the Lord gave him favor with the keeper of the prison. There is, indeed, no doubt that Joseph was acceptable to the keeper for many reasons: for even virtue conciliates favor to itself; and Moses has before shown that the holy man was amiable in many ways; but because it often happens that the children of God are treated with as great inhumanity as if they were the worst of all men, Moses expressly states that the keeper of the prison, at length, became humane; because his mind, which was not spontaneously disposed to equity, had been divinely inclined to it. Therefore, that the keeper of the prison, having laid aside his cruelty, acted with kindness and gentleness, was a change which proceeded from God, who governs the hearts of men according to his own will. But it is a wonder that the keeper of the prison did not fear lest he should incur the displeasure of Potiphar: and even that Potiphar himself, who without difficulty could have interfered, should yet have suffered a man whom he mortally hated to be thus kindly and liberally treated. It may be answered with truth, that his cruelty had been divinely restrained: but it is also probable that he had suspected, and at length, been made acquainted with the subtle scheme of his wife. Although, however, he might be appeased towards holy Joseph, he was unwilling to acquit him to his own dishonor. Meanwhile the remarkable integrity of Joseph manifests itself in this, that when he is made the guard of the prison, and has the free administration of it, he nevertheless does not attempt to escape, but waits for the proper season of his liberation.

TSK: Gen 39:1 - Joseph // the Ishmeelites

am 2276, bc 1728

Joseph : Gen 37:36, Gen 45:4; Psa 105:17; Act 7:9

the Ishmeelites : Gen 37:25, Gen 37:28

TSK: Gen 39:2 - the Lord // house

the Lord : Gen 39:21, Gen 39:22, Gen 21:22, Gen 26:24, Gen 26:28, Gen 28:15; 1Sa 3:19, 1Sa 16:18, 1Sa 18:14, 1Sa 18:28; Psa 1:3; Psa 46:7, Psa 46:11, Psa 91:15; Isa 8:9, Isa 8:10, Isa 41:10, Isa 43:2; Jer 15:20; Mat 1:23; Act 7:9, Act 7:10, Act 8:31

house : 1Co 7:20-24; 1Ti 6:1; Tit 2:9, Tit 2:10

TSK: Gen 39:3 - saw that // prosper

saw that : Gen 21:22, Gen 26:24, Gen 26:28, Gen 30:27, Gen 30:30; 1Sa 18:14, 1Sa 18:28; Zec 8:23; Mat 5:16; Phi 2:15, Phi 2:16; Rev 3:9

prosper : Gen 39:23, Gen 30:27; Jos 1:7, Jos 1:8; 1Ch 22:13; 2Ch 26:5; Neh 2:20; Psa 1:3; 1Co 16:2

TSK: Gen 39:4 - Joseph // overseer

Joseph : Gen 39:21, Gen 18:3, Gen 19:19, Gen 32:5, Gen 33:8, Gen 33:10; 1Sa 16:22; Neh 2:4, Neh 2:5; Pro 16:7

overseer : Gen 39:22, Gen 15:2, Gen 24:2, Gen 41:40, Gen 41:41; Pro 14:35, Pro 17:2, Pro 22:29, Pro 27:18; Act 20:28

TSK: Gen 39:5 - for Joseph’ s

for Joseph’ s : Gen 12:2, Gen 19:29, Gen 30:27; Deu 28:3-6; 2Sa 6:11, 2Sa 6:12; Psa 21:6, Psa 72:17; Act 27:24; Eph 1:3

TSK: Gen 39:6 - he left // save // a goodly person

he left : Gen 39:4, Gen 39:8, Gen 39:23; Luk 16:10, Luk 19:17

save : Gen 43:32; Pro 31:11

a goodly person : Yephaih toar , weephaih maraih , ""beautiful in person and beautiful in countenance.""Joseph’ s beauty is so celebrated in the East, that a handsome man is frequently compared to him; and the Persian poets vie with each other in descriptions of his comeliness. Gen 12:14, Gen 12:15, Gen 29:17; 1Sa 16:12, 1Sa 17:42; Act 7:20

TSK: Gen 39:7 - cast // Lie

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

TSK: Gen 39:8 - refused // my master

refused : Pro 1:10, Pro 2:10, Pro 2:16-19, Pro 5:3-8, Pro 6:20-25, Pro 6:29, Pro 6:32, Pro 6:33, Pro 7:5, Pro 7:25-27, Pro 9:13-18; Pro 22:14, Pro 23:26-28

my master : Pro 18:24

TSK: Gen 39:9 - none // how then // sin

none : Gen 24:2; Neh 6:11; Luk 12:48; 1Co 4:2; Tit 2:10

how then : Gen 20:3, Gen 20:6; Lev 20:10; 2Sa 11:27; Job 31:9-12, Job 31:23; Pro 6:29, Pro 6:32; Jer 5:8, Jer 5:9; 1Co 6:9, 1Co 6:10; Gal 5:19-21; Heb 13:4; Rev 21:8, Rev 22:15

sin : Gen 42:18; Lev 6:2; Num 32:23; 2Sa 12:13; Neh 5:15; Psa 51:4; Jer 28:16; Jer 50:7; 1Jo 3:9

TSK: Gen 39:10 - as she spake // or to be

as she spake : Gen 39:8; Pro 2:16, Pro 5:3, Pro 6:25, Pro 6:26, Pro 7:5, Pro 7:13, Pro 9:14, Pro 9:16, Pro 22:14, Pro 23:27

or to be : Pro 1:15, Pro 5:8; 1Co 6:18, 1Co 15:33; 1Th 5:22; 1Ti 5:14; 2Ti 2:22; 1Pe 2:11

TSK: Gen 39:11 - none of the men

none of the men : Job 24:15; Pro 9:17; Jer 23:24; Mal 3:5; Eph 5:3, Eph 5:12

TSK: Gen 39:12 - caught // and he left

caught : Gen 39:8, Gen 39:10; Pro 7:13-27; Ecc 7:26; Eze 16:30, Eze 16:31

and he left : 1Sa 15:27; Pro 1:15, Pro 5:8, Pro 6:5; Ecc 7:26; Mar 14:51, Mar 14:52; 1Co 15:33; 2Ti 2:22; 1Pe 2:11

TSK: Gen 39:14 - he hath // an Hebrew // he came // loud

he hath : The base affection of this woman being disappointed, was changed into rancorous hatred, and she exults in the opportunity of being revenged on Joseph. She begins her accusation in the affected language of offended modesty, rage, and disdain, by charging her husband, whom we may reasonably assume she did not greatly love, with being an accessory to the indignity she pretended to have received: ""He hath brought in a Hebrew,""a very abomination to an Egyptian, ""to mock us,""insult and treat me in a base, unworthy manner.

an Hebrew : Gen 39:17, Gen 10:21, Gen 14:13, Gen 40:15; Psa 120:3; Eze 22:5

he came : Gen 39:7; Psa 35:11, Psa 55:3; Pro 10:18; Isa 51:7, Isa 54:17; Mat 5:11, Mat 26:59; Luk 23:2; 2Co 6:8; 1Pe 2:20, 1Pe 3:14-18, 1Pe 4:14-19

loud : Heb. great

TSK: Gen 39:16

Psa 37:12, Psa 37:32; Jer 4:22, Jer 9:3-5; Tit 3:3

TSK: Gen 39:17

Gen 39:14; Exo 20:16, Exo 23:1; 1Ki 18:17, 1Ki 21:9-13; Psa 37:14, Psa 55:3, Psa 120:2-4; Pro 12:19, Pro 19:5, Pro 19:9; Mat 26:65

TSK: Gen 39:19 - heard // his wrath

heard : Job 29:16; Pro 18:17, Pro 29:12; Act 25:16; 2Th 2:11

his wrath : Gen 4:5, Gen 4:6; Pro 6:34, Pro 6:35; Son 8:7

TSK: Gen 39:20 - into the prison // the king’ s

into the prison : Baith hassohar , ""the round house,""from the form of the building according to some; or, ""the watch or guard house,""from the Arabic sahara , to watch, according to others. Gen 40:15, Gen 41:14; Psa 105:18, Psa 105:19; Isa 53:8; Dan 3:21, Dan 3:22; 2Ti 2:9; 1Pe 2:19

the king’ s : Gen 40:1-3, Gen 40:15, Gen 41:9-14; Psa 76:10

TSK: Gen 39:21 - the Lord // showed him mercy // gave him

the Lord : Gen 39:2, Gen 21:22, Gen 49:23, Gen 49:24; Isa 41:10, Isa 43:2; Dan 6:22; Rom 8:31, Rom 8:32, Rom 8:37; 1Pe 3:13, 1Pe 3:14, 1Pe 3:17, 1Pe 4:14-16

showed him mercy : Heb. extended kindness unto him

gave him : Gen 40:3; Exo 3:21, Exo 11:3, Exo 12:36; Psa 105:19, Psa 105:22, Psa 106:46; Pro 16:7; Dan 1:9; Act 7:9, Act 7:10

TSK: Gen 39:22 - committed

committed : Gen 39:4, Gen 39:6, Gen 39:7, Gen 39:9, Gen 40:3, Gen 40:4; 1Sa 2:30; Psa 37:3, Psa 37:11

TSK: Gen 39:23 - keeper // because

keeper : Gen 40:3, Gen 40:4

because : Gen 39:2, Gen 39:3, Gen 49:23, Gen 49:24; 1Sa 2:30; Psa 1:3, Psa 37:3-11; Isa 43:2; Dan 6:22

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 39:1 - He was in the house of his master

He was in the house of his master: he doth not endeavour to make an escape to his father, but demeaned himself patiently and faithfully in the station into which God’ s providence had brought him.

Poole: Gen 39:2 - The Lord was with Joseph // He was in the house of his master

The Lord was with Joseph with his gracious presence and blessing, as this phrase is taken here, Gen 39:21 21:22 26:24 .

He was in the house of his master: he doth not edeavour to make an escape to his father, but demeaned himself patiently and faithfully in the station into which God’ s providence had brought him.

Poole: Gen 39:3 - In his hand

The heathens owned a supreme God, and his overruling providence in affairs, though they did not glorify him as God, but worshipped the creature with and more than the Creator, Rom 1:25 .

In his hand i.e. under his ministry, as this phrase is used, Exo 4:13 Lev 8:36 Pro 26:6 , and oft elsewhere.

Poole: Gen 39:4 - He served him // All that he had he put into his hand // Object // Answ

He served him not now as a slave, but in a higher degree.

All that he had he put into his hand i.e. committed to his care and management, as Gen 16:6 .

Object. How could this be, when Joseph understood not the Egyptian tongue?

Answ Joseph doubtless when he came thither did as much as possibly he could endeavour to get the knowledge of that language, and being a person of excellent parts, would soon obtain it, especially because of the great affinity between that language and his own. Nor must we think that Joseph was thus highly advanced in an instant, but by degrees, step by step, and after some considerable time.

Poole: Gen 39:6 - because the Egyptians might not eat bread with the Hebrews

He took care for nothing, but that he might eat, and drink, and fare deliciously. Nor did he indeed take any care for that, it being provided for him by other hands. Others thus, He took care for nothing, but committed all to Joseph, except his bread, which he would not have provided by a Hebrew hand,

because the Egyptians might not eat bread with the Hebrews Gen 43:32 . But that was no impediment, for neither did Joseph eat with his master, nor was he the cook to dress it for him. But he might provide food for him, as afterwards he did for all the Egyptians without any scruple on their side.

Poole: Gen 39:7 - cast her eyes upon Joseph

She

cast her eyes upon Joseph in a lascivious and unchaste manner. See Job 31:1 Mat 5:28 2Pe 2:14 .

Poole: Gen 39:10

He avoided her company and familiar conversation, as evil in itself, the present circumstances considered, and as an occasion of further evil. See Pro 1:15 5:8 1Co 15:33 1Th 5:22 1Ti 5:14 .

Poole: Gen 39:11 - About this time // To do his business // There was none of the men within

About this time or, upon a certain day, which she thought convenient for the reason following.

To do his business that which belonged to his charge; to cast up his accounts, as the Chaldee renders it, which requiring privacy, gave her this opportunity.

There was none of the men within to wit, in that part of the house where Joseph was.

Poole: Gen 39:12

He left his garment in her hand, which he would not strive to get from her, partly, for reverence to his mistress; partly, in detestation of her wickedness, whereby even his garment might seem to be infected; and partly, to put himself and her out of the danger of further temptation.

Poole: Gen 39:14 - Unto the men of her house // He // An Hebrew // To mock us

Unto the men of her house to such as were in other parts of the house, whom she called in as witnesses for her husband’ s satisfaction.

He i.e. my husband, whom she would not name, as it were out of disdain and high displeasure for being the occasion of this horrid affront. Thus the pronouns he and they are oft used by way of contempt, as Luk 4:24 19:27 Joh 7:11 8:10 .

An Hebrew so she calls him, to render him hateful and contemptible to the Egyptians.

To mock us to abuse me; or to vitiate and defile me; for that word is oft used in an obscene sense. She insinuates, that this was not only an indignity to her, but an injury to all the family, which therefore they were obliged to revenge.

Poole: Gen 39:17

So she makes her husband accessory to the crime, that she might provoke him to the sharper revenge.

Poole: Gen 39:18

An improbable story, and an evidence that the violence was on her side; otherwise, if he had attempted violence upon her person, he would not have forborne violence to the recovery of his garment, which he very well knew might be made a pretence against him.

Poole: Gen 39:20 - Quest // Answ // The king’ s prisoners

Quest Why did he not kill him, the crime being capital, and he having so undoubted a power in his hand to do it?

Answ It is probable he was a little moderated by Joseph’ s apology, which doubtless he made for himself, though it be not here recorded.

2. This is to be ascribed to the good providence of God, which restrains the waves of the sea, and the passions of men, and sets them their bounds which they shall not pass, which watched over Joseph in a peculiar manner.

The king’ s prisoners traitors, or great offenders against the king, whose prison doubtless was none of the easiest and therefore it is called a dungeon, Gen 40:15 41:14 ; and he endured great hardship in it. See Psa 105:18 .

Poole: Gen 39:21

The gaoler, who under Potiphar was the keeper of that particular person.

Poole: Gen 39:22

They did nothing but by Joseph’ s command or permission.

Haydock: Gen 39:1 - Ismaelites

Ismaelites. They are called Madianites, chap. xxxvii. 36. (Haydock)

Haydock: Gen 39:6 - Bread

Bread. A proverbial expression, to shew how entirely he reposed in Joseph's fidelity and prudence. (Menochius) ---

He was so rich, that he knew not the extent of his wealth. So Petronius says, Nescit quid habeat, adeo Zaplutus est. It may also be understood as a commendation of Joseph's disinterestedness.

Haydock: Gen 39:7 - Many days

Many days. About 10 years; as Joseph was 30, three years after this. (Calmet)

Haydock: Gen 39:9 - His wife // My God

His wife, and such things as could not be touched without sin; such as his daughter, if the woman, whom Joseph afterwards married, was the daughter of this man, chap. xli. 45. ---

My God, Elohim; which might also be understood of his lord and master. The sin against the latter would be resented by God, who is offended by every transgression. (Haydock)

Haydock: Gen 39:10 - Both the woman was importunate

Both the woman was importunate, &c. Hebrew does not express this so fully. (Du Hamel)

Haydock: Gen 39:12 - Out

Out. He could easily have wrested it from her. But he would not do any thing that might seem disrespectful, nor claim what her impure hands had touched. (Menochius)

Haydock: Gen 39:16 - A proof of her fidelity

A proof of her fidelity, or an argument to gain credit, argumentum fidei. (Challoner) ---

Love neglected, turns to fury. She wishes to take away Joseph's life, according to the laws of Egypt against adulterers. Diodorus says Sesostris burnt some women taken in the crime; and we must attribute it to divine Providence, that the enraged husband did not inflict instant death upon his slave. Perhaps he did not altogether believe him guilty. (Haydock)

Haydock: Gen 39:17 - Thou hast

Thou hast, &c. As if her husband were guilty of an indiscretion. (Menochius)

Haydock: Gen 39:19 - Too much

Too much. The proof was of an ambiguous nature. But Putiphar perhaps thought it unbecoming to distrust his wife, or to interrogate his slave. (Haydock)

Haydock: Gen 39:21 - Keeper // Justice

Keeper. Pererius thinks this was the same Putiphar, who, recognizing the innocence of Joseph, allows him every indulgence in prison; but does not liberate him, for fear of the dishonour and resentment of his wife. (Calmet) ---

He had before put him in irons. (Psalm civ. 18; Wisdom x. 13.) Joseph here exercises at once the four cardinal virtues. Prudence, in keeping out of the company of his mistress, as the Hebrew express it, ver. 10: "He yielded not to lie with her, or to be in her company." (Haydock) ---

Justice, in regard to his master. Fortitude, in bearing with all sorts of hardships, loss of character, &c. And Temperance, by refusing to gratify the most violent of all passions, at an age when it is the most insidious and ungovernable. This makes the fathers exclaim, We wonder more at the conduct of Joseph, than at the delivery of the three children from the Babylonian furnace. [Daniel iii.] For, like them, Joseph continues unhurt, and more shining, in the midst of the flames. (St. Chrysostom) (Tirinus) ---

The stories of Hippolitus, Bellerophon, &c., seem to be copied from this. (Calmet)

Gill: Gen 39:1 - And Joseph was brought down to Egypt // and Potiphar an officer of Pharaoh, captain of the guard, an Egyptian // he bought him // of the hands of the Ishmaelites, who had brought him down thither

And Joseph was brought down to Egypt,.... By the Ishmaelites, Gen 37:28; as in a following clause:

and Potiphar an officer of Pharaoh, captain of the guard, an Egyptian; as his name also shows, which signifies the fruit of Pot or Phut, that is, the son or grandson of one of that name ^m; which might be common in Egypt, since it was the name of a son of Ham, Gen 10:6, from whom the land of Egypt is called the land of Ham, Psa 105:23; of this man and his offices; see Gill on Gen 37:36,

he bought him: that is, "Joseph":

of the hands of the Ishmaelites, who had brought him down thither; what they gave for him we know, but what they sold him for to Potiphar is not said; no doubt they got a good price for him, and his master had a good bargain too, as appears by what follows.

Gill: Gen 39:2 - And the Lord was with Joseph // and he was a prosperous man // and he was in the house of his master the Egyptian

And the Lord was with Joseph,.... Blessing him with his gracious presence, with discoveries of his love, and communion with himself, though destitute of the means of grace and ordinances of worship he enjoyed in his father's house; favouring him with bodily health, and protecting him from all evils and enemies:

and he was a prosperous man; in worldly things, and which was owing to the presence of God with him, and his blessing on him:

and he was in the house of his master the Egyptian; he continued there, and did not attempt to make his escape; or his employment lay chiefly, if not altogether, in the house, and herein he was prosperous, and continued to be so as long as he was in it; the Jews ⁿ say, he remained here twelve months. Near the pyramids built in the neighbourhood of Memphis, as is affirmed unanimously by the ancients, to this day is shown a hill, on which they say the house of Potiphar was built, whose servant the patriarch Joseph was, and some of the rubbish of the bricks are yet to be seen ^o.

Gill: Gen 39:3 - And his master saw that the Lord was with him // and that the Lord made all that he did to prosper in his hand

And his master saw that the Lord was with him,.... He knew nothing of the spiritual and gracious presence of God that was with him, he was no judge of that; but he perceived by the ingenuity of his mind, by his ready and speedy learning the Egyptian language, by his dexterity in business, and by the prudence and faithfulness with which he did everything, that he was highly favoured by the divine Being, and had great endowments bestowed upon him, and was an extraordinary person for his age:

and that the Lord made all that he did to prosper in his hand; and though Potiphar might have no knowledge of the true Jehovah, whose name he uses, yet he might have a notion of a supreme Being, and that all outward prosperity was owing to him; and knowing Joseph to be an Hebrew, as it is plain his wife did, Gen 39:14; and Jehovah to be the God of the Hebrews, he imputes all the prosperity that attended Joseph and his services unto his God.

Gill: Gen 39:4 - And Joseph found grace in his sight // and he served him // and he made him overseer over his house, and all that he had he put into his hand

And Joseph found grace in his sight,.... In the sight of his master, as he did in the sight of God, he had favour both with God and man; his master had a high esteem of him, and a great value for him, and showed him much kindness and respect:

and he served him; readily, willingly, cheerfully, and faithfully; or he served him personally; his master took such a liking to him, that he selected him from the rest of his servants to wait on his person, and to be what we now call a "valet de chambre", whose business was to dress and undress him, to wait upon him at table, &c.

and he made him overseer over his house, and all that he had he put into his hand; that is, after he had served him some time, in the capacity of a valet, he advanced him, and made him the head servant, or steward of his house, and committed all his business, cash, and accounts to his care, and put all his servants under him.

Gill: Gen 39:5 - And it came to pass from the time that he had made him overseer in his house, and over all that he had // that the Lord blessed the Egyptian's house for Joseph's sake // and the blessing of the Lord was upon all that he had in the house // and in the field

And it came to pass from the time that he had made him overseer in his house, and over all that he had,.... How long he was in this office is not certain; there must be some time for the following observation; and during all the time he was in it, it was easily discerned:

that the Lord blessed the Egyptian's house for Joseph's sake; that is, much more than before; everything under his hands succeeded before, but now much more abundantly; Potiphar's family was blessed with health, his substance increased, he grew rich and wealthy, and abounded with all good things:

and the blessing of the Lord was upon all that he had in the house,

and in the field; his domestic affairs prospered, his fields brought forth plentifully, his cattle were fruitful and stood well; every thing belonging to him within doors and without happily succeeded, through the blessing of God upon it, and all for Joseph's sake.

Gill: Gen 39:6 - And he left all he had in Joseph's hand // and he knew not aught he had, save the bread which he did eat // and Joseph was a goodly person, and well favoured

And he left all he had in Joseph's hand;.... His master took no care of anything, but committed all to him, trusted him with his money and with his accounts, and with the management of all his affairs; such confidence did he put in him:

and he knew not aught he had, save the bread which he did eat; some understand this of Joseph, that though he had all his master's substance in his hands, yet he made no use of it for himself, enjoyed nothing of it but the bread he ate; and it is the observation of a Jewish writer ^p, that he ate nothing but dry bread, and yet, like Daniel and his companions, was well favoured and of a goodly countenance, as in the next clause: but it is better to interpret it of Joseph's master, who was so satisfied with Joseph's good management and fidelity, that he never concerned himself about his affairs, how they stood or what money he had in his house, or what effects he was possessed of; all that he regarded was his food, and perhaps he knew not what that would be till it came to his table; though some take the expression in this light, that he gave himself unto a luxurious life, regarding nothing but eating and drinking, and taking his pleasure, having so good and faithful a servant: but according to Aben Ezra the sense is, that Joseph had all committed to his care, excepting the bread, or making provision of that for him and his family, which he might not touch being an Hebrew, and had all things common with him but that, see Gen 43:32; which is a much better sense than what the Targum of Jonathan and Jarchi give, who interpret bread of his wife, whom only he reserved for himself of all things in his house:

and Joseph was a goodly person, and well favoured; being like his mother, as Aben Ezra observes, see Gen 29:17; this is remarked for the sake of what follows, and as leading on to that.

Gill: 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

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.

Gill: Gen 39:8 - 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

But he refused, and said unto his master's wife,.... Reasoning with her about the evil nature of the crime she tempted him to, which to commit would be ingratitude, as well as injury to his master, and a sin against God; by which it appears that Joseph was a partaker of the grace of God, and that this was in strong exercise at this time, by which he was preserved from the temptation he was beset with:

behold, my master wotteth not what is with me in the house; what goods or money are in it:

and he hath committed all that he hath to my hand: such confidence did he repose in him, wherefore to do such an injury to him as to commit adultery with his wife, would be making a sad return, and acting a most ungrateful part for such favour shown him.

Gill: Gen 39:9 - 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

There is none greater in this house than I,.... Not any of the servants of the house, he was the chief of them, who had all the rest under him; or rather, "he himself is not greater ^q in this house than I"; that is, his master was not greater than he: he had a greater propriety in the house and the things of it, and he had the original power and authority in it, but had not a greater use of it; Joseph had authority over all the servants, and everything in the house at his command, and the free use of everything his master had, excepting what follows:

neither hath he kept back anything from me but thee, because thou art his wife; and is a reason not only why his master retained her for his own use, but why he should not touch her, and why she should not solicit him to it:

how then can I do this great wickedness and sin against God? the words are emphatic in the original, "this! this wickedness! this great one!" adultery was reckoned a great sin among all nations, and this, had Joseph committed it, would have been greatly aggravated by the favours his master had conferred upon him; and not only a sin against himself, his soul and body, and against his master, but, above all, a sin against God, contrary to his holy nature, revealed will, and righteous law; all which prevailed upon Joseph to refuse the offer made him, which he could not comply with, in honour or with a good conscience.

Gill: Gen 39:10 - And it came to pass, that as she spake to Joseph day by day // that he hearkened not unto her // to lie by her, or to be with her

And it came to pass, that as she spake to Joseph day by day,.... Continually, incessantly, hoping in time to prevail upon him to comply with her desires; so that the temptation, as it was strong, and very ensnaring, it was urgent, and frequent, and pressed with great importunity; which required the more grace and spiritual strength to resist:

that he hearkened not unto her; not only did not yield to her, but would not give her an hearing, at least as little as possible he could, lest he should be overcome by her persuasions:

to lie by her, or to be with her; she might tempt him to lie by her, if he would not lie with her; or to lie, as Aben Ezra interprets it, in a place near her, in a chamber next to hers, in hopes by degrees to gain her point; but he would not yield to either, nor to be in her company, and have any conversation with her, at least as little as possible, that he might not be in the way of temptation, and be led into it; though these phrases may all signify carnal copulation with her, which was what his mistress solicited, and he would not hearken to her in, and comply with her.

Gill: Gen 39:11 - 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

And it came to pass about this time,.... About a week, or a month, or rather a year, as Aben Ezra thinks, after she first began her solicitations to him. According to Josephus ^r, it was a public festival, at which women used to attend; but she excused herself, pretending illness; and so Jarchi takes it to be some noted day at the idol's temple, to which all used to go; but she pretended she was sick, and could not go, knowing that Joseph would not be there, but at home, and therefore judged this a fit opportunity to attack him once more: and so it was:

that Joseph went into the house to do his business: to inspect the accounts, as the Targums of Onkelos and Jonathan paraphrase it, and settle them:

and there was none of the men of the house there within; being all gone to the public festival, or however there were none in that part of the house where Joseph was.

Gill: Gen 39:12 - 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

And she caught him by his garment, saying, lie with me,.... It is very probable that before this time, as soon as ever she began to speak to him, he got away as fast as he could, and would not hear her; wherefore she now laid hold on his garment, in order to detain him, that she might have time to parley with him, and so prevail:

and he left his garment in her hand, and fled, and got him out; it was his outward loose garment she laid hold on, out of which he slipped himself, and so got clear of her, and ran away, and got out of the house as fast as he could: this he did, because he would not struggle with his mistress for his garment, which no doubt by his strength he could have got from her; and partly lest he should by handling of her have carnal desires excited in him, and so be overcome with her temptation.

Gill: Gen 39:13 - And it came to pass, when she saw that he had left his garment in her hand // and he was fled forth

And it came to pass, when she saw that he had left his garment in her hand,.... And so all hopes of succeeding in her addresses to him were over:

and he was fled forth; into the streets, or into some out house, where business was carried on by servants under him.

Gill: Gen 39:14 - That she called unto the men of her house // and spake unto them // saying, see, he hath brought in an Hebrew unto us to mock us // he came in unto me to lie with me, and I cried with a loud voice

That she called unto the men of her house,.... Of that part of the house which belonged to her; her eunuchs that waited upon her, or that were in another part of the home, at some distance:

and spake unto them; when they came to her:

saying, see, he hath brought in an Hebrew unto us to mock us: she means her husband, whom through contempt, and in her passion, she names not, having lost all affection for him, as her addresses to Joseph showed; and so the Targum of Jonathan supplies it,"your master hath brought, &c.''and Joseph she calls an Hebrew by way of reproach, and with a view to set her servants against him; who before this might not have any great regard to him through envy at him, for the favours he enjoyed, and the authority he had; and because he prevented their doing wrong things to serve themselves, and hurt their master: and holding up his garment in her hand, which they knew full well, bid them look at it, and observe, that this was the issue of his Being brought into the house by their master; that though it was not with such an intention, which can hardly be thought to be her sense, yet this was the event of it; an attempt to abuse, vitiate, and corrupt her, and so bring contempt upon the whole family, and expose them to the scorn and mockery of men, for their mistress to be abused by a base foreigner: she explains herself more fully by saying:

he came in unto me to lie with me, and I cried with a loud voice; both of them lies; for it was she that solicited him to lie with her, and not he; nor did she cry out at all; and if she did, how came it she was not heard by them, as well as when she called unto them; thus her impure love was turned into hatred, which put her upon framing lies and calumnies; and which has been also done in cases similar to this ^s, as Sthenobaea against Bellerophon.

Gill: Gen 39:15 - And it came to pass, when he heard that I lifted up my voice and cried // that he left his garment with me, and fled, and got him out

And it came to pass, when he heard that I lifted up my voice and cried,.... He attempting to ravish her, as she would have it understood, but afraid, lest upon her outcry those that were in the house should come in to her assistance, and seize on him:

that he left his garment with me, and fled, and got him out: but why should he strip himself of his garment, and leave that behind him? he might have fled with it.

Gill: Gen 39:16 - And she laid up his garment by her // until her lord came home

And she laid up his garment by her,.... As a proof of what she laid to his charge, and as a testimony against him:

until her lord came home; or until his lord came home, for the pronoun refers to Joseph, and so Jarchi interprets it; who either was gone a journey, or gone to court that day, being an officer of Pharaoh's, or to the public place where the festival was kept that day, if it was such an one.

Gill: Gen 39:17 - And she spake unto him according to these words // saying, the Hebrew servant which thou hast brought unto us came in unto me to mock me

And she spake unto him according to these words,.... When her husband came home she related to him the above affair, according to the purport of the above words, and in much the same manner, and to the same import as she had to the men of her house:

saying, the Hebrew servant which thou hast brought unto us came in unto me to mock me; in an obscene manner, using filthy words and actions, contrary to the rules of chastity as well as good manners; or, in other words, to lie with her, which she pretended he solicited.

Gill: Gen 39:18 - And it came to pass, as I lifted up my voice and cried // that he left his garment with me, and fled out

And it came to pass, as I lifted up my voice and cried,.... For help from the servants, and frightened at his insolent attempt:

that he left his garment with me, and fled out; and then she brought it forth, and showed him it.

Gill: 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 did thy servant to me // that his wrath was kindled

And it came to pass, when his master heard the words of his wife,.... The story she related concerning Joseph, which was her own invention, and a lie:

which she spake unto him, saying, after this manner did thy servant to me; attempting to violate her chastity, as she pretended:

that his wrath was kindled; that is, against Joseph, without strictly examining her words, which they would not bear, her story being but ill put together, and without hearing Joseph's defence.

Gill: Gen 39:20 - And Joseph's master took him, and put him into the prison // a place where the king's prisoners were bound // and he was there in the prison

And Joseph's master took him, and put him into the prison,.... Which was in or adjoining to his house, Gen 40:3; of himself he had power to do this, as the captain of the guard; and as he was the chief of the executioners, as some take his office to be, it is much he did not in his passion deliver him up into their hands to put him to death at once; but it may be through the great respect he had had for Joseph, which was not wholly extinguished by this impeachment of him; and especially if he heard Joseph's apology for himself before he committed him, his passion might subside a little, though for the credit of his wife he might take this step; or however things were so overruled by the providence of God, who has the hearts of all men in his hands, that he should do what he did. The word for "prison" has the signification of roundness, and may be rendered the "round house" ^t, or "round tower"; and some Jewish writers, as Mercer observes, take it to be in this form, that it was made under ground, and at the top of it was an hole which let in light, and at which they went into it. Aben Ezra is at a loss to say whether it is an Hebrew or Egyptian word, and inclines to the latter, because he thinks it is explained in the next clause:

a place where the king's prisoners were bound; such as were guilty of high treason, or however of high crimes and misdemeanours against him; and so was a prison in which men were strictly kept and used hardly, as was Joseph at first, as appears from Psa 105:18,

and he was there in the prison; he continued there, some of the Jewish writers say ^u ten years, others twelve ^w; and so long he must be, if he was but one year in Potiphar's house; for there were thirteen years between his being sold into Egypt, and his appearance before Pharaoh; he was seventeen when he was sold, and he was thirty when he stood before Pharaoh, being took out of prison, see Gen 37:2; but it is more likely that he was a longer time in Potiphar's house, and a lesser time in prison.

Gill: Gen 39:21 - And the Lord was with Joseph // and showed him mercy, and gave him favour in the sight of the keeper of the prison

And the Lord was with Joseph,.... Comforting him with his presence under his afflictions; supporting him with his right hand; sanctifying all his troubles to him, and so causing him to bear them patiently and cheerfully:

and showed him mercy, and gave him favour in the sight of the keeper of the prison; who was the underkeeper to Potiphar; God so wrought upon the heart of this man, that he was merciful to him, and took off the iron fetters, which hurt his feet, and gave him liberty to walk about; and many other favours and kindnesses he showed unto him, as follow.

Gill: Gen 39:22 - And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prisons // and whatsoever they did there, he was the doer of it

And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prisons,.... Who, as they were state prisoners, were a considerable charge; and this gave Joseph great honour, credit, and influence in the prison:

and whatsoever they did there, he was the doer of it; not that he learned and exercised every trade the prisoners were of, to get a living by, which is the sense of some, as Aben Ezra relates; or that he in fact did everything that was done in the prison: but the meaning is, that he gave orders for the doing of everything, and there was nothing done without him; all that was done, as the Targum of Jonathan paraphrases it, he commanded it to be done; or, as Onkelos, all that was done was done by his word, that is, by his authority and command.

Gill: Gen 39:23 - The keeper of the prison looked not to anything that was under his hand // because the Lord was with him // and that which he did the Lord made it to prosper

The keeper of the prison looked not to anything that was under his hand,.... Under the hand of Joseph; he did not inquire into and examine his conduct and management of things; he took no account of what was in his hands, nor required any of him; so satisfied was he with what he did, and had such an opinion of his prudence and faithfulness. The Targums of Onkelos and Jonathan paraphrase it,"he saw no crime in him,''either in the management of affairs he committed to him, or for which he was put into prison, and therefore did not use him as he did other prisoners:

because the Lord was with him; supplying him with his grace, giving him wisdom to do everything in the best manner committed to him, which caused the keeper of the prison to respect him as he did:

and that which he did the Lord made it to prosper; every method he took to secure the prisoners, every scheme he formed to bring them to confession of their crimes, or to clear those that were innocent; and every other thing relative to prison affairs, all through the good hand of God upon him, guiding, directing, and blessing him, succeeded well, which gained him the favour and good will of the keeper and the prisoners.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Gen 39:1

¹ tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.

² sn Captain of the guard. See the note on this phrase in Gen 37:36.

³ tn Heb “from the hand of.”

NET Notes: Gen 39:2

¹ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

² tn Heb “and he was.”

NET Notes: Gen 39:3

¹ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

NET Notes: Gen 39:4

¹ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

² tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

³ tn Heb “put into his hand.”

NET Notes: Gen 39:5

¹ tn Heb “and it was from then.”

² tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

³ sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

⁴ tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

⁵ sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.

NET Notes: Gen 39:6

¹ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

² sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.

³ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

⁴ tn Heb “did not know.”

⁵ sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.

⁶ tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

NET Notes: Gen 39:7

¹ tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

² tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.

NET Notes: Gen 39:8

¹ tn Heb “and he said.”

² tn Heb “know.”

³ tn The word “here” has been supplied in the translation for stylistic reasons.

⁴ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

NET Notes: Gen 39:9

¹ tn The nuance of potential imperfect fits this context.

NET Notes: Gen 39:10

¹ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

² tn Heb “listen to.”

³ tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

NET Notes: Gen 39:11

¹ tn Heb “and it was about this day.”

² tn Heb “the men of the house.”

NET Notes: Gen 39:12

¹ tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

² sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

NET Notes: Gen 39:14

¹ tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).

² sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

³ tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.

⁴ tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

⁵ tn Heb “and I cried out with a loud voice.”

NET Notes: Gen 39:15

¹ tn Heb “that I raised.”

NET Notes: Gen 39:17

¹ tn Heb “and she spoke to him according to these words, saying.”

² sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.

³ tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.

NET Notes: Gen 39:19

¹ tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”

² tn Heb “according to these words.”

³ tn Heb “did to me.”

⁴ tn Heb “his anger burned.”

NET Notes: Gen 39:20

¹ tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

² sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.

NET Notes: Gen 39:21

¹ tn Heb “and he extended to him loyal love.”

² tn Or “the chief jailer” (also in the following verses).

NET Notes: Gen 39:22

¹ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

NET Notes: Gen 39:23

¹ tn Heb “was not looking at anything.”

² tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

Geneva Bible: Gen 39:1

And Joseph was brought down to Egypt; and Potiphar, an ^{( a )} officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.

^{( a )} See (Gen 37:36).

Geneva Bible: Gen 39:2

And the ^{( b )} LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

^{( b )} The favour of God is the fountain of all prosperity.

Geneva Bible: Gen 39:4

And Joseph found grace in his sight, and he served him: and he made him ^{( c )} overseer over his house, and all [that] he had he put into his hand.

^{( c )} Because God prospered him: and so he made religion serve his profit.

Geneva Bible: Gen 39:5

And it came to pass from the time [that] he had made him overseer in his house, and over all that he had, that the LORD ^{( d )} blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was upon all that he had in the house, and in the field.

^{( d )} The wicked are blessed by the company of the godly.

Geneva Bible: Gen 39:6

And he left all that he had in Joseph's hand; ^{( e )} and he knew not ought he had, save the bread which he did eat. And Joseph was [a] goodly [person], and well favoured.

^{( e )} For he was sure that everything would prosper: therefore he ate and drank and did not worry.

Geneva Bible: Gen 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.

Geneva Bible: Gen 39:9

[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 ^{( g )} God?

^{( g )} The fear of God preserved him against her continual temptations.

Geneva Bible: Gen 39:14

That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I ^{( h )} cried with a loud voice:

^{( h )} This declares that in which lack of restraint exists and to this is joined extreme impudency and deceit.

Geneva Bible: Gen 39:20

And Joseph's master took him, and put him into the ^{( i )} prison, a place where the king's prisoners [were] bound: and he was there in the prison.

^{( i )} His bad treatment in the prison may be gathered from (Psa 105:18).

Geneva Bible: Gen 39:22

And the keeper of the prison committed to Joseph's hand all the prisoners that [were] in the prison; and ^{( k )} whatsoever they did there, he was the doer [of it].

^{( k )} That is, nothing was done without his commandment.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Gen 39:20-23 - Goodness In A Dungeon

Genesis 39:20-23, Genesis 40:1-15.

Potiphar was captain of the guard,' or, as the title literally runs, chief of the executioners. In that capacity he had charge of the prison, which was connected with his house (Gen. 40:3). It is, therefore, quite intelligible that he should have put Joseph in confinement on his own authority, and the distinction drawn between such a prisoner and the king's prisoners,' who were there by royal warrant or due process of law, is natural. Such high-handed treatment of a slave was a small matter, and it was merciful as well as arrogant, for death would have been the punishment of the crime of which Joseph was accused. Either Potiphar was singularly lenient, or, as is perhaps more probable, he did not quite believe his wife's story, and thought it best to hush up a scandal. The transfer of Joseph from the house to the adjoining prison would be quietly managed, and then no more need be said about an ugly business.

So now we see him at the lowest ebb of his fortunes, flung down in a moment by a lie from the height to which he had slowly been climbing, having lost the confidence of his master, and earned the unslumbering hatred of a wicked woman. He had wrecked his career by his goodness. What a fool',' says the world. How badly managed things are in this life,' say doubters, that virtue should not be paid by prosperity!" But the end, even the nearer end in this life, will show whether he was a fool, and whether things are so badly arranged; and the lesson enforced by the picture of Joseph in his dungeon, and which young beginners in life have special need to learn, is that, come what will of it, right is right, and sin is sin, that consequences are never to deter from duty, and that it is better to have a clean conscience and be in prison than do wickedness and sit at a king's table. A very threadbare lesson, but needing to be often repeated.

But the Lord was with Joseph.' That is one of the eloquent buts' of Scripture. The prison is light when God is there, and chains do not chafe if He wraps His love round them. Many a prisoner for God since Joseph's time has had his experience repeated, and received tenderer tokens from Him in a dungeon than ever before. Paul the prisoner, John in Patmos, Bunyan in Bedford jail, George Fox in Lancaster Castle, Rutherford in Aberdeen, and many more, have found the Lord with them, and showing them His kindness. We may all be sure that, if ever faithfulness to conscience involves us in difficulties, the faithfulness and the difficulties will combine to bring to us sweet and strong tokens of God's approval and presence, the winning of which will make a prison a palace and a gate of heaven.

Joseph's relations to jailer and fellow-prisoners are beautiful and instructive. The former is called the keeper of the prison,' and is evidently Potiphar's deputy, in more immediate charge of the prison. Of course, the great man had an underling to do the work, and probably that underling was not chosen for sweetness of temper or facile leniency to his charges. But he fell under the charm of Joseph's character--all the more readily, perhaps, because his occupation had not brought many good men to his knowledge. This jewel would flash all the more brightly for the dark background of criminals, and the jailer would wonder at a type of character so unlike what he was accustomed to. Eastern prisons to-day present a curious mixture of cruelty and companionship. The jailers are on intimate terms with prisoners, and yet are ready to torture them. There is no discipline, nor any rules, nor inspection. The jailer does as he likes. So it seems to have been in Egypt, and there would be nothing unnatural in making a prisoner jailer of the rest, and leaving everything in his hands. The keeper of the prison' was lazy, like most of us, and very glad to shift duties on to any capable shoulders. Such a thing would, of course, be impossible with us, but it is a bit of true local coloring here.

Joseph won hearts because God was with him, as the story is careful to point out. Our religion should recommend us, and therefore itself, to those who have to do with us. It is not enough that we should be severely righteous, as Joseph had been, or ready to meet trouble with stoical resignation, but we are to be gentle and lovable, gracious towards men, because we receive grace from God. We owe it to our Lord and to our fellows, and to ourselves, to be magnets to attract to Jesus, by showing how fair He can make a life. Joseph in prison found work to do, and he did not shirk it. He might have said to himself: This is poor work for me, who had all Potiphar's house to rule. Shall such a man as I come down to such small tasks as this?' He might have sulked or desponded in idleness, but he took the kind of work that offered, and did his best by it. Many young people nowadays do nothing, because they think themselves above the small humdrum duties that lie near them. It would do some of us good to remember Joseph in the jail, and his cheerful discharge of what his hands found to do there.

Of course, work done because the Lord was with him,' in the consciousness of His presence, and in obedience to Him, went well. The Lord made it to prosper,' as He always will make such work.

When thou dost favor any action, It runs, it flies.'

And even if, sometimes, work done in the fear of the Lord does not outwardly prosper, it does so in deepest truth, if it work in us the peaceable fruit of righteousness. We need to have a more Christian idea of what constitutes prosperity, and then we shall understand that there are no exceptions to the law that, if a man does his work by God and with God and for God, that which he does, the Lord makes it to prosper.'

The help that Joseph gave by interpreting the two high officials' dreams cannot be considered here in detail, but we note th0at the names of similar officers, evidently higher in rank than we should suppose, with our notions of bakers and butlers, are found in Egyptian documents, and that these two were king's prisoners,' and put in charge of Potiphar, who alleviated their imprisonment by detailing Joseph as their attendant, thus showing that his feeling to the young Hebrew was friendly still. Dreams are the usual method of divine communication in Genesis, and belong to a certain stage in the process of revelation. The friend of God, who is in touch with Him, can interpret these. The secret of the Lord is with them that fear Him,' and it is still true that they who live close by God have insight into His purposes. Joseph showed sympathy with the two dreamers, and his question, Why look ye so sadly?' unlocked their hearts. He was not so swallowed up in his own trouble as to be blind to the signs of another's sorrow, or slow to try to comfort. Grief is apt to make us selfish, but it is meant to make us tender of heart and quick of hand to help our fellows in calamity. We win comfort for our own sorrows by trying to soothe those of others. Jesus stooped to suffer that He might succor them that suffer, and we are to tread in His steps.

MHCC: Gen 39:1-6

Our enemies may strip us of outward distinctions and ornaments; but wisdom and grace cannot be taken from us. They may separate us from friends, relatives, and country; but they cannot take from us the presence of the Lord. They may shut us from outward blessings, rob us of liberty, and confine us in dungeons; but they cannot shut us out from communion with God, from the throne of grace, or take from us the blessings of salvation. Joseph was blessed, wonderfully blessed, even in the house where he was a slave. God's presence with us, makes all we do prosperous. Good men are the blessings of the place where they live; good servants may be so, though mean and lightly esteemed. The prosperity of the wicked is, one way or other, for the sake of the godly. Here was a wicked family blessed for the sake of one good servant in it.

MHCC: Gen 39:7-12

Beauty either in men or women, often proves a snare both to themselves and others. This forbids pride in it, and requires constant watchfulness against the temptation that attends it. We have great need to make a covenant with our eyes, lest the eyes infect the heart. When lust has got power, decency, and reputation, and conscience, are all sacrificed. Potiphar's wife showed that her heart was fully set to do evil. Satan, when he found he could not overcome Joseph with the troubles and the frowns of the world, for in them he still held fast his principle, assaulted him with pleasures, which have ruined more than the former. But Joseph, by the grace of God, was enabled to resist and overcome this temptation; and his escape was as great an instance of the Divine power, as the deliverance of the three children out of the fiery furnace. This sin was one which might most easily beset him. The tempter was his mistress, one whose favour would help him forward; and it was at his utmost peril if he slighted her, and made her his enemy. The time and place favoured the temptation. To all this was added frequent, constant urging. The almighty grace of God enabled Joseph to overcome this assault of the enemy. He urges what he owed both to God and his master. We are bound in honour, as well as justice and gratitude, not in any thing to wrong those who place trust in us, how secretly soever it may be done. He would not offend his God. Three arguments Joseph urges upon himself. 1. He considers who he was that was tempted. One in covenant with God, who professed religion and relation to him. 2. What the sin was to which he was tempted. Others might look upon it as a small matter; but Joseph did not so think of it. Call sin by its own name, and never lessen it. Let sins of this nature always be looked upon as great wickedness, as exceedingly sinful. 3. Against whom he was tempted to sin, against God. Sin is against God, against his nature and his dominion, against his love and his design. Those that love God, for this reason hate sin. The grace of God enabled Joseph to overcome the temptation, by avoiding the temper. He would not stay to parley with the temptation, but fled from it, as escaping for his life. If we mean not to do iniquity, let us flee as a bird from the snare, and as a roe from the hunter.

MHCC: Gen 39:13-18

Joseph's mistress, having tried in vain to make him a guilty man, endeavoured to be avenged on him. Those that have broken the bonds of modesty, will never be held by the bonds of truth. It is no new thing for the best of men to be falsely accused of the worst of crimes, by those who themselves are the worst of criminals. It is well there is a day of discovery coming, in which all shall appear in their true characters.

MHCC: Gen 39:19-23

Joseph's master believed the accusation. Potiphar, it is likely, chose that prison, because it was the worst; but God designed to open the way to Joseph's honour. Joseph was owned and righted by his God. He was away from all his friends and relations; he had none to help or comfort him; but the Lord was with Joseph, and showed him mercy. Those that have a good conscience in a prison, have a good God there. God gave him favour in the sight of the keeper of the prison; he trusted him to manage the affairs of the prison. A good man will do good wherever he is, and will be a blessing even in bonds and banishment. Let us not forget, through Joseph, to look unto Jesus, who suffered being tempted, yet without sin; who was slandered, and persecuted, and imprisoned, but without cause; who by the cross ascended to the throne. May we be enabled to follow the same path in submitting and in suffering, to the same place of glory.

Matthew Henry: Gen 39:1-6

Here is, I. Joseph bought (Gen 39:1), and he that bought him, whatever he gave for him, had a good bargain of him; it was better than the merchandise of silver. The Jews have a proverb, "If the world did not know the worth of good men, they would hedge them about with pearls."He was sold to an officer of Pharaoh, with whom he might get acquainted with public persons and public business, and so be fitted for the preferment for which he was designed. Note, 1. What God intends men for he will be sure, some way or other, to qualify them for. 2. Providence is to be acknowledged in the disposal even of poor servants and in their settlements, and therein may perhaps be working towards something great and important.

II. Joseph blessed, wonderfully blessed, even in the house of his servitude.

1. God prospered him, Gen 39:2, Gen 39:3. Perhaps the affairs of Potiphar's family had remarkably gone backward before; but, upon Joseph's coming into it, a discernible turn was given to them, and the face and posture of them altered on a sudden. Though, at first, we may suppose that his hand was put to the meanest services, even in those appeared his ingenuity and industry; a particular blessing of Heaven attended him, which, as he rose in his employment, became more and more discernible. Note, (1.) Those that have wisdom and grace have that which cannot be taken away from them, whatever else they are robbed of. Joseph's brethren had stripped him of his coat of many colours, but they could not strip him of his virtue and prudence. (2.) Those that can separate us from all our friends, yet cannot deprive us of the gracious presence of our God. When Joseph had none of all his relations with him, he had his God with him, even in the house of the Egyptian. Joseph was separated from his brethren, but not from his God; banished from his father's house, but the Lord was with him, and this comforted him. (3.) It is God's presence with us that makes all we do prosperous. Those that would prosper must therefore make God their friend; and those that do prosper must therefore give God the praise.

2. His master preferred him, by degrees made him steward of his household, Gen 39:4. Note, (1.) Industry and honesty are the surest and safest way both of rising and thriving: Seest thou a man prudent, and faithful, and diligent in his business? He shall stand before kings at length, and not always before mean men. (2.) It is the wisdom of those that are in any sort of authority to countenance and employ those with whom it appears that the presence of God is, Psa 101:6. Potiphar knew what he did when he put all into the hands of Joseph; for he knew it would prosper better there than in his own hand. (3.) He that is faithful in a few things stand fair for being made ruler over many things, Mat 25:21. Christ goes by this rule with his servants. (4.) It is a great ease to a master to have those employed under him that are trusty. Potiphar was so well satisfied with Joseph's conduct that he knew not aught he had, save the bread which he did eat, Gen 39:6. The servant had all the care and trouble of the estate; the master had only the enjoyment of it: an example not to be imitated by any master, unless he could be sure that he had one in all respects like Joseph for a servant.

3. God favoured his master for his sake (Gen 39:5): He blessed the Egyptian's house, though he was an Egyptian, a stranger to the true God, for Joseph's sake; and he himself, like Laban, soon learned it by experience, Gen 30:27. Note, (1.) Good men are the blessings of the places where they live; even good servants may be so, though mean, and lightly esteemed. (2.) The prosperity of the wicked is, one way or other, for the sake of the godly. Here was a wicked family blessed for the sake of one good servant in it.

Matthew Henry: Gen 39:7-12

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 (Gen 39:7), who was a goodly person, and well-favoured, Gen 39:6. 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 31:1), 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, Gen 20:16.

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 8:27, Luk 8:29), 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, Gen 39:10. 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 (Gen 39:11); 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 (Gen 39:9): " 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, 1Jo 3:9. 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 7:13), 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, Gen 39:10. 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, Gen 39:12. 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.

Matthew Henry: Gen 39:13-18

Joseph's mistress, having tried in vain to make him a criminal, now endeavours to represent him as one; so to be revenged on him for his virtue. Now was her love turned into the utmost rage and malice, and she pretends she cannot endure the sight of him whom awhile ago she could not endure out of her sight. Chaste and holy love will continue, though slighted; but sinful love, like Amnon's to Tamar, is easily changed into sinful hatred. 1. She accused him to his fellow servants (Gen 39:13-15) and gave him a bad name among them. Probably they envied him his interest in their master's favour, and his authority in the house; and perhaps found themselves aggrieved sometimes by his fidelity, which prevented their purloining; and therefore they were glad to hear any thing that might tend to his disgrace, and, if there was room for it, incensed their mistress yet more against him. Observe, When she speaks of her husband, she does not call him her husband, or her lord, but only he; for she had forgotten the covenant of her God, that was between them. Thus the adulteress (Pro 7:19) calls her husband the good man. Note, Innocence itself cannot secure a man's reputation. Not every one that keeps a good conscience can keep a good name. 2. She accused him to his master, who had power in his hand to punish him, which his fellow servants had not, Gen 39:17, Gen 39:18. Observe, (1.) What an improbable story she tells, producing his garment as an evidence that he had offered violence to her, which was a plain indication that she had offered violence to him. Note, Those that have broken the bonds of modesty will never be held by the bonds of truth. No marvel that she who had impudence enough to say, Lie with me, had front enough to say, "He would have lien with me."Had the lie been told to conceal her own crime it would have been bad enough, yet, in some degree, excusable; but it was told to be revenged upon his virtue, a most malicious lie. And yet, (2.) She manages it so as to incense her husband against him, reflecting upon him for bringing this Hebrew servant among them, perhaps at first against her mind, because he was a Hebrew. Note, It is no new thing for the best of men to be falsely accused of the worst of crimes by those who themselves are the worst of criminals. As this matter was represented, one would have thought chaste Joseph a very bad man and his wanton mistress a virtuous woman; it is well that there is a day of discovery coming, in which all shall appear in their true characters. This was not the first time that Joseph's coat was made use of as a false witness concerning him; his father had been deceived by it before, now his master.

Matthew Henry: Gen 39:19-23

Here is, 1. Joseph wronged by his master. He believed the accusation, and either Joseph durst not make his defence by telling the truth, as it would reflect too much upon his mistress, or his master would not hear it, or would not believe it, and there is no remedy, he is condemned to perpetual imprisonment, Gen 39:19, Gen 39:20. God restrained his wrath, else he had put him to death; and that wrath which imprisoned him God made to turn to his praise, in order to which Providence so disposed that he should be shut up among the king's prisoners, the state-prisoners. Potiphar, it is likely, chose that prison because it was the worst; for there the iron entered into the soul (Psa 105:18), but God designed to pave the way to his enlargement. He was committed to the king's prison, that he might thence be preferred to the king's person. Note, Many an action of false imprisonment will, in the great day, be found to lie against the enemies and persecutors of God's people. Our Lord Jesus, like Joseph here, was bound, and numbered with the transgressors. 2. Joseph owned and righted by his God, who is, and will be, the just and powerful patron of oppressed innocence. Joseph was at a distance from all his friends and relations, had not them with him to comfort him, or to minister to him, or to mediate for him; but the Lord was with Joseph, and showed him mercy, Gen 39:21. Note, (1.) God despises not his prisoners, Psa 69:33. No gates nor bars can shut out his gracious presence from his people; for he has promised that he will never leave them. (2.) Those that have a good conscience in a prison have a good God there. Integrity and uprightness qualify us for the divine favour, wherever we are. Joseph is not long a prisoner before he becomes a little ruler even in the prison, which is to be attributed, under God, [1.] To the keeper's favour. God gave him favour in the sight of the keeper of the prison. Note, God can raise up friends for his people even where they little expect to find them, and can make them to be pitied even of those that carry them captive, Psa 106:46. [2.] To Joseph's fitness for business. The keeper saw that God was with him, and that every thing prospered under his hand; and therefore entrusted him with the management of the affairs of the prison, Gen 39:22, Gen 39:23. Note, Wisdom and virtue will shine in the narrowest spheres. A good man will do good wherever he is, and will be a blessing even in bonds and banishment; for the Spirit of the Lord is not bound nor banished, witness St. Paul, Phi 1:12, Phi 1:13.

Keil-Delitzsch: Gen 39:1-5

In Potiphar's House. - Potiphar had bought him of the Ishmaelites, as is repeated in Gen 39:1 for the purpose of resuming the thread of the narrative; and Jehovah was with him, so that the prospered in the house of his Egyptian master. מצליח אישׁ : a man who has prosperity, to whom God causes all that he undertakes and does to prosper. When Potiphar perceived this, Joseph found favour in his eyes, and became his servant, whom he placed over his house (made manager of his household affairs), and to whom he entrusted all his property ( כּל־ישׁ־לו Gen 39:4 = ישׁ־לו כּל־אשׁר Gen 39:5, Gen 39:6). This confidence in Joseph increased, when he perceived how the blessing of Jehovah (Joseph's God) rested upon his property in the house and in the field; so that now " he left to Joseph everything that he had, and did not trouble himself אתּו (with or near him) about anything but his own eating ."

Keil-Delitzsch: Gen 39:6-9

Joseph was handsome in form and feature; and Potiphar's wife set her eyes upon the handsome young man, and tried to persuade him to lie with her. But Joseph resisted the adulterous proposal, referring to the unlimited confidence which his master had placed in him. He (Potiphar) was not greater in that house than he, and had given everything over to him except her, because she was his wife. "How could he so abuse this confidence, as to do this great wickedness and sin against God!"

Keil-Delitzsch: Gen 39:10-12

But after she had repeated her enticements day after day without success, " it came to pass at that time ( הזּה כּהיּום for the more usual הזּה כּיּום (Gen 50:20), lit., about this day, i.e., the day in the writer's mind, on which the thing to be narrated occurred) that Joseph came into his house to attend to his duties, and there were none of the house-servants within ."And she laid hold of him by his garment and entreated him to lie with her; but he left his garment in her hand and fled from the house.

Keil-Delitzsch: Gen 39:13-18

When this daring assault upon Joseph's chastity had failed, on account of his faithfulness and fear of God, the adulterous woman reversed the whole affair, and charged him with an attack upon her modesty, in order that she might have her revenge upon him and avert suspicion from herself. She called her house-servants and said, " See, he (her husband, whom she does not think worth naming) has brought us a Hebrew man ("no epitheton ornans to Egyptian ears: Gen 43:32") to mock us ( צחק to show his wantonness; us , the wife and servants, especially the female portion): he came in unto me to lie with me; and I cried with a loud voice...and he left his garment by me ."She said אצלי "by my side,"not "in my hand,"as that would have shown the true state of the case. She then left the garment lying by her side till the return of Joseph's master, to whom she repeated her tale.

Keil-Delitzsch: Gen 39:19-20

Joseph in Prison. - Potiphar was enraged at what he heard, and put Joseph into the prison where ( אשׁר for שׁם אשׁר , Gen 40:3 like Gen 35:13) the king's prisoners (state-prisoners) were confined. הסּהר בּית : lit., the house of enclosure, from סהר , to surround or enclose ( ὀχύρωμα , lxx); the state-prison surrounded by a wall. This was a very moderate punishment. For according to Diod. Sic . (i. 78) the laws of the Egyptians were πικροὶ περὶ τῶν γυναιῶν νόμοι . An attempt at adultery was to be punished with 1000 blows, and rape upon a free woman still more severely. It is possible that Potiphar was not fully convinced of his wife's chastity, and therefore did not place unlimited credence in what she said.

(Note: Credibile est aliquod fuisse indicium, quo Josephum innocentem esse Potiphari constiteret; neque enim servi vita tanti erat ut ei parceretur in tam gravi delicto. Sed licet innocuum, in carcere tamen detinebat, ut uxoris honori et suo consuleret , chron. p. 217), and at the present day, according to Burckhardt (arab. Sprichwφrter, pp. 222, 227), chastity is "a great rarity"among women of every rank in Cairo.)

But even in that case it was the mercy of the faithful covenant God, which now as before (Gen 37:20.) rescued Joseph's life.

Keil-Delitzsch: Gen 39:21-23

In the prison itself Jehovah was with Joseph, procuring him favour in the eyes of the governor of the prison, so that he entrusted all the prisoners to his care, leaving everything that they had to do, to be done through him, and not troubling himself about anything that was in his hand, i.e., was committed to him, because Jehovah made all that he did to prosper. " The keeper "was the governor of the prison, or superintendent of the gaolers, and was under Potiphar, the captain of the trabantes and chief of the executioners (Gen 37:36).

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 37:2--Exo 1:1

E. What Became of Jacob 37:2-50:26

Here begins the tenth and last toledot in Genesis. Jacob remains a major character throughout Genesis. Moses recorded his death in chapter 49. Nevertheless Joseph replaces him as the focus of the writer's attention at this point.⁷⁹⁵ These chapters are not entirely about Joseph, however. The writer showed interest in all the sons of Jacob.

"The emphasis now shifts from Jacob's personal struggles to receive the blessing promised to Abraham and Isaac, to the events in Jacob's life that lead up to the formation of Israel as a nation."⁷⁹⁶

The story of Joseph also links the history of the patriarchs with their settlement in Egypt.

"The Joseph story . . . develops the theme of the Pentateuch by showing the gradual fulfillment of the promises made to Abraham in 12:1-3. In particular, it shows how God blesses the nations through the descendants of Abraham [cf. 50:20]."⁷⁹⁷

"The theme of the Joseph narrative concerns God's hidden and decisive power which works in and through but also against human forms of power. A soft' word for that reality is providence. A harder word for the same reality is predestination. Either way God is working out his purpose through and in spite of Egypt, through and in spite of Joseph and his brothers."⁷⁹⁸

Human responsibility is as much a revelation of this section as divine sovereignty.

Constable: Gen 39:1-23

4. Joseph in Potiphar's house ch. 39

Joseph experienced God's blessing as he served faithfully in Potiphar's house. His master's wife repeatedly seduced him, but he refused her offers because he did not want to sin against God and betray Potiphar's trust. Joseph continued to enjoy God's abundant blessing even when imprisoned because of her false charge.

"Each scene in the record of Joseph's life reveals some distinctive trait of character elicited by means of a crisis."⁸²⁸

39:1-6 The clause "the Lord was with Joseph" occurs four times in this chapter (vv. 2, 3, 21, and 23) and explains the reason for his success. God had previously promised to be with Isaac and Jacob (26:3, 24, 28; 28:15, 20; 31:3). Yahweh is the name for God used; the covenant-keeping God of the patriarchs was with this son of Jacob far from home. Joseph had a fine physique and a handsome face, features that he shared with his mother Rachel (cf. 29:17). He proved faithful in a little and therefore the Lord placed him in charge of much (cf. Luke 16:10). Note that God blessed Potiphar because of Joseph (cf. 12:3a).

"The whole sequence of 39:2-6 is a particularly apt and clear example of the meaning of blessing in the Old Testament. Assistance and blessing belong together, though they are different. Blessing embraces both people and the rest of creation. The narrator simply presupposes that the blessing can flow over from the one whom Yahweh assists to a foreign people and adherents of a foreign religion precisely because of the one whom Yahweh assists. The power inherent in the blessing is expansive . . ."⁸²⁹

39:7-23 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. 3:21; 37:3).⁸³⁰ Joseph regarded obedience to God as his primary responsibility (v. 9) and therefore chose as he did (cf. Ps. 51:4).

"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 (12:17; 20:3) or the moral purity of the foreign ruler (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."⁸³¹

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 (v. 9). We see it in his responsibility to God for what belonged to someone else (v. 9). It is also obvious in his responsibility to God respecting his special personal calling (37:5-9; 45:5-9). Furthermore 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."⁸³²

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. Ps. 105:18). Joseph's slavery in Potiphar's house prefigures Israel's Egyptian bondage.

Because God was still with Joseph (vv. 21, 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 (1 Sam. 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."⁸³³

This chapter reveals that dedication to God's calling enables His servants to resist temptation.⁸³⁴

Guzik: Gen 39:1-23 - Joseph in Potiphar's House

Genesis 39 - Joseph in Potiphar's House

A. Joseph in Potiphar's house.

1. (1) Potiphar, an Egyptian official, buys Joseph.

Now Joseph had been taken down to Egypt. And Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him from the Ishmaelites who had taken him down there.

a. Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him: The name Potiphar means "devoted to the sun." It was a name connected with the Egyptian religious system.

b. An officer of Pharaoh: The ancient Hebrew word officer may be translated "eunuch." It was a common practice in ancient times to make those highest in the royal courts eunuchs, to ensure they would be wholly devoted to their king. Because this practice was common, the term came to be used for all who served in important positions in a king's court, whether they were eunuchs or not. So we really don't know if Potiphar was a eunuch.

c. Captain of the guard: The idea behind this title means "chief of police," or probably more precisely, Potiphar was head of Pharaoh's "Secret Service," his personal security force. He was a highly trusted official in the government of Egypt.

2. (2-3) God is with Joseph.

The LORD was with Joseph, and he was a successful man; and he was in the house of his master the Egyptian. And his master saw that the LORD was with him and that the LORD made all he did to prosper in his hand.

a. The LORD was with Joseph: Joseph's trial was probably worse than any of us have gone through. Yet God did not abandon him even in the smallest way. If God allowed Joseph to be a slave, then he would be a successful man even as a slave.

i. We often complain to God that He put us in a terrible or difficult place. Yet God's will is that we trust Him to bless us and make us successful (as He measures success) wherever we are.

b. He was a successful man; and he was in the house of his master the Egyptian: Even at this early point when it seemed Joseph had no control over circumstances - and indeed, he had none - God overruled the evil or capricious choices of man to accomplish His eternal purpose.

c. And his master saw that the LORD was with him: By his trust in God, diligent work, and blessing from God, Joseph showed Potiphar that God was real. Our bosses should see the difference Jesus makes in our lives by the way we work.

3. (4-6) God blesses Potiphar for Joseph's sake.

So Joseph found favor in his sight, and served him. Then he made him overseer of his house, and all that he had he put under his authority. So it was, from the time that he had made him overseer of his house and all that he had, that the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was on all that he had in the house and in the field. Thus he left all that he had in Joseph's hand, and he did not know what he had except for the bread which he ate. Now Joseph was handsome in form and appearance.

a. He made him overseer of his house, and all that he had he put under his authority: Because of God's blessing and Joseph's faithfulness, God made sure Joseph was advanced in his position, even as a slave.

i. It would have been easy for Joseph to do what we so often do: "write off" his present position because it seemed so bad (he was a slave, after all). But Joseph believed God could bless him right where he was, so he didn't wait for a better situation to be blessed by God.

b. The LORD blessed the Egyptian's house for Joseph's sake: After the same principle, blessing can be brought upon our workplace because of our presence of godliness.

c. Thus he left all that he had in Joseph's hand: Clearly, Joseph rose to the top, but it took a while to happen. Joseph was 17 years old when he was sold into slavery (Genesis 37:2). He was 30 when Pharaoh promoted him (Genesis 41:46), and had been in prison for two years before that (Genesis 41:1). So, he was in Potiphar's house for 11 years. It took 11 years for the full measure of God's blessing to be accomplished in Joseph's life.

i. 11 years seems like a long time. Many think if advancement is from God, it must come quickly. Sometimes this is the case, but not normally. Normally, God allows good things to develop slowly. Human children have the longest development time both in the womb and in childhood compared to animals. It takes many years for an acorn to become an oak; a squash grows overnight.

d. He left all that he had in Joseph's hand: Imagine Joseph as a hard worker. When he came to Egypt, he was at a great disadvantage. He knew nothing of the language, culture, customs, or ways of doing business. He had to get up early and stay up late to both do his job and to learn Egyptian ways.

i. Luther said, "Accordingly, Joseph was not only good and chaste, and not only diligently poured out prayers to God for his master, for the king, and for the whole land of Egypt, but he was also a most vigilant overseer and manager of the domestic tasks." (cited in Boice)

e. Now Joseph was handsome in form and appearance: Joseph's appearance is of special note. The Bible only calls two other men beautiful: David (1 Samuel 16:12) and Absalom (2 Samuel 14:25).

B. Joseph's resistance to temptation and its aftermath.

1. (7-10) The invitation of Potiphar's wife and Joseph's resistance.

And it came to pass after these things that his master's wife cast longing eyes on Joseph, and she said, "Lie with me." But he refused and said to his master's wife, "Look, my master does not know what is with me in the house, and he has committed all that he has to my hand. There is no one greater in this house than I, nor has he kept back anything from me but you, because you are his wife. How then can I do this great wickedness, and sin against God?" So it was, as she spoke to Joseph day by day, that he did not heed her, to lie with her or to be with her.

a. His master's wife cast longing eyes on Joseph, and she said, "Lie with me." Potiphar's wife was undeniably forward towards Joseph. If Potiphar was indeed a eunuch, it shows that his wife looked for sexual activity elsewhere.

i. Perhaps Potiphar was a eunuch, and the marriage was purely a ceremonial arrangement, so she felt free to seek sexual relationships outside the marital bond.

ii. Of course, Joseph was an attractive man, and this had something to do with it. That he seemed "out of reach" to Potiphar's wife surely was a factor. She would not be the first or last woman who desired to seduce a man out of a sense of challenge.

iii. Also, it seems that in the ancient world, the code of morality for women in Egypt (even married women) was loose. Egyptian women had a reputation for immorality in the ancient world.

b. Lie with me: This was bold and strong temptation to Joseph. It reminds us that when we face strong temptations, other have faced the same. Satan wants you to think your temptation is terribly unique; that no one you know could understand what you are going through. But there is no temptation that has overtaken us except what is common among men (1 Corinthians 10:13).

c. She spoke to Joseph day by day, that he did not heed her, to lie with her or to be with her: Joseph showed remarkable faithfulness towards God, Potiphar, and himself by resisting this temptation for so long - perhaps up to 11 years.

i. Joseph let his faith be known. Potiphar (and others, presumably) knew Joseph was blessed because of his relationship with God (Genesis 39:3). Joseph had to have said something about his relationship with God for this to be the case.

ii. Joseph kept busy. You don't advance the way he did unless you are a busy worker. An old Turkish proverb says, "Men are usually tempted by the devil, but an idle man positively tempts the devil."

iii. Joseph was careful to never be alone with his temptation. Joseph wisely even avoided being alone around Potiphar's wife (or to be with her).

iv. Joseph called the act what it was: sin. He referred to this sin set before him as this great wickedness and sin against God. We want to call sin by another name. Hostility and temper are "self-expression." Pride is "self-esteem." Gluttony is "the good life." Covetousness is "trying to get ahead." Perversion is "an alternative lifestyle." Adultery is "a cry for help in a bad marriage."

v. Joseph knew how greatly his sin would affect others. Often times we want to deny the harmful effects our sin will have. When we look at a charred mountainside, and all there is left is ashes and ruin, we despise the careless person who started the fire. Sin is no less destructive. Joseph never gave in to the illusion that he could do this and never be discovered, or somehow it wouldn't matter.

vi. Joseph knew that his sin was a sin against God. One might justify sinning against another person who has done us wrong, but how can we sin against God? David reflects this same heart in his prayer of repentance: Against You and You only have I sinned, and done this evil in Your sight (Psalm 51:4). Of course, David had also sinned against Uriah, against Bathsheba, against their child, against his family, and against his people; but those were of far less consequence than his sin against God.

vii. Joseph just said "No!" He refused. Sometimes it just comes down to that. We have to refuse and say "no" to sin, even when we feel like saying "yes." Knowing the fleshly inclination of men - their ability to detach sex from romance and love, and be promiscuous - this is wonderful obedience on the part of Joseph.

d. How then can I do this great wickedness, and sin against God? Obedience is much easier when we know who God is. "When I regarded God as a tyrant, I thought sin a trifle; but when I knew him to be my father, then I mourned that I could ever have kicked against him. When I thought that God was hard, I found it easy to sin; but when I found God so kind, so good, so overflowing with compassion, I smote upon my breast to think that I could ever have rebelled against one who loved me so, and sought my good." (Spurgeon)

2. (11-12) Joseph resists her brazen attempt at seduction.

But it happened about this time, when Joseph went into the house to do his work, and none of the men of the house was inside, that she caught him by his garment, saying, "Lie with me." But he left his garment in her hand, and fled and ran outside.

a. When Joseph went into the house to do his work, and none of the men of the house was inside, that she caught him: Potiphar's wife knew Joseph was avoiding her, so she made a deliberate plan to entrap him. Surely, it was she who made certain none of the men of the house was inside.

b. She caught him by his garment, saying, "Lie with me." But he left his garment in her hand, and fled and ran outside: Joseph resisted this tremendous moment of temptation when he ran outside. Joseph did what we are all supposed to do when faced with this kind of situation: he fled and ran. 2 Timothy 2:22 makes it clear: Flee also youthful lusts.

i. If we are not actually running towards sin, we have a tendency to at least linger in its presence. But we are commanded to do the only safe thing: run away from these lusts of the flesh, and run as fast as we can.

ii. The KJV says at Genesis 39:12, He left the garment in her hand, and fled, and got him out. Joseph got him out. No one else was going to get him out. God provides a way of escape (1 Corinthians 10:13), but you have to take the way out.

c. He left his garment: The idea is not that he ran away naked, but that his outer garment was stripped off. Essentially, he left in his underwear.

d. Fled and ran outside: Joseph had to know this stand for purity would cost him dearly, but he considered it worth it.

3. (13-18) Potiphar's wife falsely accuses Joseph before Potiphar.

And so it was, when she saw that he had left his garment in her hand and fled outside, that she called to the men of her house and spoke to them, saying, "See, he has brought in to us a Hebrew to mock us. He came in to me to lie with me, and I cried out with a loud voice. And it happened, when he heard that I lifted my voice and cried out, that he left his garment with me, and fled and went outside." So she kept his garment with her until his master came home. Then she spoke to him with words like these, saying, "The Hebrew servant whom you brought to us came in to me to mock me; so it happened, as I lifted my voice and cried out, that he left his garment with me and fled outside."

a. He came in to me to lie with me, and I cried out with a loud voice: It must have offended and grieved Joseph to be accused under such an outrageous lie. Yet he did not seem to defend himself against this false accusation, even as Jesus was silent before His accusers (Isaiah 53:7 and Matthew 27:13-14).

4. (19-20) Joseph is sent to prison.

So it was, when his master heard the words which his wife spoke to him, saying, "Your servant did to me after this manner," that his anger was aroused. Then Joseph's master took him and put him into the prison, a place where the king's prisoners were confined. And he was there in the prison.

a. Then Joseph's master took him and put him into the prison: It seems that Joseph was given a sentence of life imprisonment. This was a hard penalty, but the normal punishment for such a crime (attempted rape) by a slave upon a high official's wife would likely be death. Joseph was given a merciful sentence.

b. His anger was aroused: Potiphar went easy on Joseph because he suspected his wife's role in the matter. The anger aroused may have not been directed towards Joseph, but against the wife for manipulating him into a situation where, to save face, he had to dismiss the man who made the whole household run well.

i. "Death was the only penalty Joseph could reasonably expect. His reprieve presumably owed much to the respect he had won; and Potiphar's mingled wrath and restraint may reflect a faint misgiving about the full accuracy of the charge." (Kidner)

5. (21-23) Joseph prospers, even in prison.

But the LORD was with Joseph and showed him mercy, and He gave him favor in the sight of the keeper of the prison. And the keeper of the prison committed to Joseph's hand all the prisoners who were in the prison; whatever they did there, it was his doing. The keeper of the prison did not look into anything that was under Joseph's authority, because the LORD was with him; and whatever he did, the LORD made it prosper.

a. But the LORD was with Joseph and showed him mercy: If God blessed Joseph in the pit, if He blessed Joseph the slave, we are not be surprised to see Him bless Joseph in prison. None of these terrible circumstances derailed God's plan for Joseph's life.

i. The dominating theme is Joseph succeeded because of the blessing of God:

· The LORD was with Joseph, and he was a successful man (Genesis 39:2)

· His master saw that the LORD was with him and that the LORD made all he did to prosper in his hand (Genesis 39:3)

· The LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was on all that he had (Genesis 39:5)

ii. Even after Joseph is falsely accused and thrown into prison, God still blesses:

· But the LORD was with Joseph (Genesis 39:21)

· The LORD was with him (Genesis 39:23)

iii. "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 honours him and prospers his work." (Clarke)

b. The keeper of the prison committed to Joseph's hand all the prisoners who were in the prison; whatever they did there, it was his doing: As it was in the house of Potiphar, Joseph rose to the top, becoming the chief administrator of the prison. Through his experience in both places, God sharpened the administrative skills Joseph needed to one day save his family and save the whole world.

© 2006 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Bible Query: Gen 39:7-10

Q: In Gen 39:7-10, since the Ten Commandments were not written yet, what would have been wrong with Joseph sleeping with his master’s wife?

A: Joseph did not need the Ten Commandments to know that doing this would totally betray the trust his master had in him. Joseph also said this would be a sin against God.

Some people operate according to the letter of the law, only. However, that was not the way Joseph acted, and that is not the way Christians are supposed to act. Instead of just asking "can I get away with this", or "is there any absolute black-ad-white prohibition against this", we should instead be asking "what would be pleasing to God".

There is an interesting Arab tale illustrating the mindset of only obeying the letter of the law. Once a man made a deal with an evil genie. They both signed a paper, where the genie’s part of the deal was to provide him with the most beautiful woman he could imagine as his wife and that the genie would not harm him.

The genie disappeared, and later a beautiful woman came and wanted to be his wife. Unknown to the man, the woman was the genie in disguise. One night the "woman" asked the man to see the agreement. When the man picked up the agreement, the genie caused some wax from the candle to cover over the word "not" in "not to harm the man", and the genie killed the man.

It is interesting that, to some people, a bit of candle wax is all that was required to justify invalidating the promise the two made. Today some people think it is fine and proper to renege on an agreement for reasons that are hardly any more substantial. For true believers in God, not only do we keep our word to the letter, but we also keep the intent of our word, and do not let flimsy reasons serve as excuses for being dishonest.

Pendahuluan / Garis Besar

JFB: Genesis (Pendahuluan Kitab)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Garis Besar)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Pendahuluan Kitab)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 39 (Pendahuluan Pasal)

Overview

Gen 39:1, Joseph is bought by Potiphar, and preferred in the family; Gen 39:7, He resists his mistress’s temptation; Gen 39:13, He is falsely accused by her; Gen 39:20, He is cast into prison; Gen 39:21, God is with him there, and he is advanced by the keeper of prison.

Poole: Genesis 39 (Pendahuluan Pasal)

CHAPTER 39

God prospers Joseph in Potiphar’ s service, Gen 39:1,2 . Potiphar observes it, and sets him over all his house, Gen 39:3-6 . He is a goodly person, and his mistress solicits him to lie with her, Gen 39:7 . He abhorring the ingratitude against his master, and sin against God, constantly refuses, Gen 39:8-10 . They being in the house alone, she seizes his coat, which he leaves with her, and fled, Gen 39:11-13 . She accuses him first to the servants, Gen 39:14,15 ; then to his master, Gen 39:16-18 , who casts him into prison, Gen 39:19,20 . The Lord is with him there; he finds favour with the keeper; is set over the prisoners, and prospers, Gen 39:21-23 .

1729 The Lord was with Joseph with his gracious presence and blessing, as this phrase is taken here, Gen 39:21 21:22 26:24 .

MHCC: Genesis (Pendahuluan Kitab)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 39 (Pendahuluan Pasal)

(Gen 39:1-6) Joseph preferred by Potiphar.

(Gen 39:7-12) Joseph resists temptation.

(Gen 39:13-18) Joseph is falsely accused by his mistress.

(Gen 39:19-23) He is cast into prison, God is with him there.

Matthew Henry: Genesis (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 39 (Pendahuluan Pasal)

At this chapter we return to the story of Joseph. We have him here, I. A servant, a slave in Potiphar's house (Gen 39:1), and yet there greatly honoured and favoured, I. By the providence of God, which made him, in effect, a master (Gen 39:2-6). 2. By the grace of God, which made him more than a conqueror over a strong temptation to uncleanness (Gen 39:7-12). II. We have him here a sufferer, falsely accused (Gen 39:13-18), imprisoned (Gen 39:19, Gen 39:20), and yet his imprisonment made both honourable and comfortable by the tokens of God's special presence with him (Gen 39:21-23). And herein Joseph was a type of Christ, " who took upon him the form of a servant," and yet then did that which made it evident that " God was with him," who was tempted by Satan, but overcame the temptation, who was falsely accused and bound, and yet had all things committed to his hand.

Constable: Genesis (Pendahuluan Kitab)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Garis Besar)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

Bibliography

Aalders, Gerhard Charles. Genesis. The Bible Student's Commentary series. 2 vols. Translated by William Heynen. Grand Rapids: Zondervan Publishing House, 1981.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. "Abram the Hebrew: A New Archaeological Interpretation." Bulletin of the American Schools of Oriental Research 163 (October 1961):36-54.

_____. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. The Biblical Period from Abraham to Ezra. New York: Harper Torchbooks, 1963.

Alexander, John F. "Sabbath Rest." The Other Side 146 (November 1983):8-9.

Alexander, T. Desmond. "Genesis 22 and the Covenant of Circumcision." Journal for the Study of the Old Testament 25 (1983):17-22.

_____. "Lot's Hospitality: A Clue to His Righteousness." Journal of Biblical Literature 104:2 (June 1985):289-91.

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_____. "The Table of Nations in Genesis 10--Its Structure." Bibliotheca Sacra 137:548 (October-December 1980):340-53.

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_____. "The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel." Journal of Biblical Literature 87 (1968):401-408.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Pendahuluan Kitab)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Pendahuluan Kitab)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 39 (Pendahuluan Pasal)

INTRODUCTION TO GENESIS 39

In this chapter the history returns to Joseph again, who being brought down to Egypt was sold to Potiphar, with whom he found favour, and who set him over his house, the Lord prospering everything in his hands, Gen 39:1; and being a young man of a comely aspect, his mistress lusted after him, and tempted him to lie with her from time to time, but he as constantly refused it, as being both ingratitude to his master, and a sin against God, Gen 39:7; at a certain time they being alone in the house, she renewed her solicitations, and laid hold on his garment, which he left in her hand and fled, Gen 39:11; upon which she called to her servants without, and accused Joseph of an ill design upon her, and reported the same to her husband when he came home, Gen 39:13; upon which his master put him into prison, but he found favour also with the keeper of it, who committed the prisoners and all things relative to them into his hands, Gen 39:20.