Text -- Genesis 39:6 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 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 like Joseph for a servant.

Clarke: Gen 39:6

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.

Calvin: Gen 39:6

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.

TSK: Gen 39:6

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 39:1-23

- Joseph in Potiphar’ s House

According to our reckoning, Perez and Zerah were born when Judah was in his twenty-eighth year, and therefore, Joseph in his twenty-fourth. Here, then, we go back seven years to resume the story of Joseph.

Gen 39:1-6

Joseph fares well with his first master. "Potiphar."This is a racapitulation of the narrative in Gen. 37: "The Lord;"the God of covenant is with Joseph. "In the house."Joseph was a domestic servant. "And his master saw."The prosperity that attended all Joseph’ s doings was so striking as to show that the Lord was with him. "Set him over"- made him overseer of all that was in his house. "The Lord blessed the Mizrite’ s house."He blesses those who bless his own Gen 12:3. "Beautiful in form and look"Gen 29:17. This prepares the way for the following occurrence.

Gen 39:7-10

Joseph resists the daily solicitations of his master’ s wife to lie with her. "None greater in this house than I."He pleads the unreserved trust his master had reposed in him. He is bound by the law of honor, the law of chastity (this great evil), and the law of piety (sin against God). Joseph uses the common name of God in addressing this Egyptian. He could employ no higher pleas than the above.

Gen 39:11-18

"At this day,"the day on which the occurrence now to be related took place. "To do his business."He does not come in her way except at the call of duty. He hath brought in. She either does not condescend, or does not need to name her husband. "A Hebrew to mock us."Her disappointment now provokes her to falsehood as the means of concealment and revenge. A Hebrew is still the only national designation proper to Joseph Gen 14:13. Jacob’ s descendants had not got beyond the family. The term Israelite was therefore, not yet in use. The national name is designedly used as a term of reproach among the Egyptians Gen 43:32. "To mock us,"- to take improper liberties, not only with me, but with any of the females in the house. "I cried with a loud voice."This is intended to be the proof of her innocence Deu 22:24, Deu 22:27. "Left his garments by me;"not in her hand, which would have been suspicious.

Gen 39:19-23

Her husband believes her story and naturally resents the supposed unfaithfulness of his slave. His treatment of him is mild. He puts him in ward, probably to stand his trial for the offence. The Lord does not forsake the prisoner. He gives him favor with the governor of the jail. The same unlimited trust is placed in him by the governor as by his late master.

Poole: Gen 39:6

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.

Haydock: Gen 39:6

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.

Gill: Gen 39:6

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.

Commentary -- Verse Notes / Footnotes

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.

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.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 39:1-23

1 Joseph is bought by Potiphar, and preferred in the family.

7 He resists his mistress's temptation.

13 He is falsely accused by her.

20 He is cast into prison.

21 God is with him there, and he is advanced by the keeper of prison.

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.

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.

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!"

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

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

Introduction / Outline

JFB: Genesis (Book Introduction)

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 (Outline)

• 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 (Book Introduction)

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 (Chapter Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

(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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Outline)

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

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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.