Genesis Chapter 39

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414. JOSEPH'S ELEVATION IN EGYPT Chapters 39:1-41:57

The narrative of Genesis again reverts to the story of Joseph, and records the incidents leading to his elevation to power in Egypt. His reactions to the troubles and trials of life to which he was subjected, were remarkably different from those manifested by his brethren when they were faced with difficulties. They were gov­erned by fleshly feelings of jealousy, anger, and hatred which erupted in murder (Gen. 34:25), in incest (Gen. 35:22), in conspir­acy and treachery (Gen. 37:31-33), in callous deception of their father (Gen. 37:32-35), and in immorality (Gen. 38). In contrast, Joseph revealed outstanding moral strength, so that he never gave way to bitterness, self-pity, nor despair. Strengthened by faith, he manifested outstanding courage, and high moral resolve. This sus­tained him in the most difficult of situations, and the most depress­ing of trials. Though he experienced ill-treatment in spite of the outstanding service he rendered others, God was with him, and ultimately brought him forth from the prison cell into which he had been placed, to rule as Prime Minister over the greatest nation on earth at that time.
 

JOSEPH IN PRISON

Joseph's outstanding qualities are noticed by his Egyptian mas­ter who entrusts him with the care of his household. His fine appearance attracts the attention of his master's wife, who endeav­ours to draw him into an immoral association with her. Joseph repulses her, in consequence of which she levels a false accusation against him, and he is thrust into prison. But even there, God pros­pers him.

Joseph Made Overseer in Potiphar's House — vv. 1-6

Joseph renders outstanding service to his Egyptian master, and is given a posi­tion of trust in his household.

VERSE 1

"And Joseph was brought down to Egypt" — In the type, this is fulfilled inasmuch as Christ was "preached unto the Gentiles" (1 Tim. 3:16).

"And Potiphar" — Walter Budge, the Egyptologist, gives his name as Pedephre, signifying The Gift of the Ra, Ra being the name of the Sun-god, one of the principal deities of Egypt. Others give his name as meaning Servant of the Sun.

"An officer of Pharaoh" — See note Gen. 37:36. The Hebrew word for officer is cariyc, which, in its strict meaning sig­nifies eunuch. This title, perhaps, suggests the cause of the amorous advances of his wife. The title "Pharaoh" is said to signify, The child of the sun. The worship of the sun was very prominent in Egypt (Gen. 41:45), and the form of rule was a theocra­cy. Pharaoh was the son of the god; and Potiphar his servant.

"Captain of the guard" — See note, Chapter 37:36.

"An Egyptian" — The emphasis given to Potiphar's nationality is signifi­cant. It is generally acknowledged that the reigning dynasty of the time was Semitic, it being the period of the Hyksos rule, and that such did not normally employ Egyp­tians in positions of eminence. Potiphar was an exception. The various Egyptian

titles given throughout this chapter are in accordance with those found on the inscriptions, so that it is acknowledged that the story of Joseph has an authentic Egyptian background. Egyptological dis­coveries fully confirm that when Moses has occasion to mention the titles of Egyp­tian officials "he employs the correct title in use, and exactly as it was used at the period referred to, and, where there is no Hebrew equivalent, he simply adopts the Egyptian word and transliterates it into Hebrew" (Garrow Duncan in New Light on Hebrew Origins). For example, the titles of chief of the butlers and chief of the bakers are those of palace officials men­tioned in Egyptian documents. When Potiphar made Joseph "overseer of his house" the title employed in the narrative is a direct translation of the official posi­tion in the houses of Egyptian nobility as found frequently in the inscriptions: mer-pa mer en peri-t signifying Superintendent of the household.

"Bought him of the hands of the Ish-meelites, which had brought him down thither" — So, in accordance with the type, the Lord "took upon him the form of a servant" (Phil. 2:7), and became "a ser­vant of rulers" (Isa. 49:6-7).

VERSE 2

"And Yahweh was with Joseph" — Stephen makes mention of how "God was with him" (Acts 7:9), though the Patri­archs had sold him through envy; thus suggesting that in their own history, the Jewish leaders of Christ's day had a foreshadowing of their very attitude towards the Lord.

"And he was a prosperous man" — Literally; he was a man prosperous. That is, what he did prospered; not that he per­sonally did so. The antitype: In the initial preaching of the truth among Gentiles, there was outstanding success; the influ­ence of Christ was found throughout the Roman empire.

"And he was in the house of his master the Egyptian" — Potiphar early recognised the outstanding ability of Joseph, and observed how that his work was prosperous. Therefore, he appointed him over his affairs, instead of sending him out in the field to labour with the other slaves.

VERSE 3

"And his master saw that Yahweh was with him" — Even in adversity, Yah­weh was with Joseph; as He also was with the Lord (John 16:32).

"And that Yahweh made all that he did to prosper in his hand" — Potiphar did not know Yahweh by name, of course, but Moses, who wrote the account, used the name where appropriate. Potiphar saw that marvellous success attended all that Joseph did.

VERSE 4

"And Joseph found grace in his sight" — Joseph received many favours at the hand of his master. See the application to Christ (Luke 2:52).

"And he served him" — He waited on Potiphar in a personal capacity.

"And he made him overseer over his house" — See note on v. 1 above.

"And all that he had he put into his hand" — The prosperity of Potiphar thus became subject to the servant he had acquired. In the antitype, the prosperity of Gentiles is subject to Christ, the servant of Yahweh to whom all power has been given (Matt. 28:18).

VERSE 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 Yahweh blessed the Egyptian's house

for Joseph's sake" — When we place our affairs into the hands of the antitypical Joseph, we will be similarly blessed (Eph. 1:3). Among other blessings, we will receive forgiveness of sins "for Christ's sake" (Eph. 4:32).

"And the blessing of Yahweh was upon all that he had in the house, and in the field" — Joseph's supervision must have extended to the field as well as to the affairs of the household, so that the other slaves were under his hand. In the anti­type, the "house" represents the Ecclesia (Heb. 3:6); and the "field" the area of preaching (Matt. 13:37-38).

VERSE 6

"And he left all that he had in Joseph's hand" — In the antitype, Christ has been given all power (Matt. 28:18), and supervises as Son over the house of God, administering it as his own (Heb. 3:4-6 see John 5:22, 27; John 17:10).

"And he knew not ought he had, save the bread which he did eat" — Everything was given into the charge of Joseph, in whom Potiphar placed implicit trust. The only exception was in regard to the food Potiphar ate, the reason being that "the Egyptians might not eat with the Hebrews" (Gen. 43:32).

"And Joseph was a goodly person, and well favoured" — The Hebrew yephaih toar weephaih maraih signifies beautiful in countenance. Joseph's charac­ter was reflected in his personal appear­ance, and anticipated the magnetic person­ality of the Lord in glory (cp. Song 5:9-16). Joseph was a young man of fine, upstanding, attractive appearance, and in his good looks, evidently took after Rachel his mother (Gen. 29:17). His attractive personality became a snare in Potiphar's house, and is mentioned at this point because it sets the stage for the incident that follows.

Joseph's Integrity In The Face Of Temptation — Vv. 7-12.

Potiphar's wife is attracted to the young, attractive Hebrew. Perhaps neglected by her husband, lacking moral standards, and finding other men altogether too attractive, she sets out to satis­fy her lust at his expense. Joseph resists the invitation, but she insists, and at an appropriate moment endeavours to com­pel him to embrace her, laying hold of his garment to do so. Joseph extricates him­self and flees from the house.

VERSE 7

"And it came to pass after these things" — This would be some time after Joseph was established in Potiphar's house. He was 17 years of age when the rift occurred between him and his brethren (Gen. 37:2), and 30 when he stood before Pharaoh (Gen. 41:46) after waiting two years for the chief butler to fulfil his promise (Gen. 41:1). This leaves about 10 years to be shared as a slave in Potiphar's service, and as a prisoner in gaol.

"That his master's wife cast her eyes upon Joseph" — His manly, attractive appearance appealed to her, and probably neglected by her husband (see note v. 1), found her feelings aroused towards Joseph. In the type she represents Jezebel of the Apocalypse: first a seducer of the multitudinous Christ (Rev. 2:20), then their accuser and bitter opponent (Rev. 13:15-17; 18:20).

"And she said, Lie with me" — It is hardly likely that the invitation would have come as abruptly as it is narrated in this verse. Potiphar's wife, no doubt, would first have ingratiated herself in Joseph's eyes by many little acts of con­sideration and favors that she would extend towards him. Then, as she imag­ined she had caught him in the web of her devising, she would make the improper suggestion recorded in this verse. She acted the part of the immoral woman of Prov. 2:16-19. See the antitype in Jezebel seducing the multitudinous Christ among the Gentiles (Rev. 2:20).

VERSE 8

"But he refused, and said unto his master's wife, Behold, my master wot-teth not what is with me in the house, and he hath committed all that he hath to my hand" — The word wotteth is old Anglo-Saxon witan signifying to know. He does not know what is in the house; he

trusts me implicitly. Joseph had been given a position of trust as far as the house of Potiphar was concerned, which includ­ed Potiphar's wife, and he would not betray it under any consideration. Joseph's character stands out as one of the purest in all history. He allowed no temptation to affect his high morality, no calamity to shake his implicit faith in God, no adversi­ty to depress him, and no power or posi­tion to make him proud and pompous. In his father's house he possibly had been pampered and petted, in slavery he was wantonly and falsely accused. In the palace as ruler of what was then the great­est kingdom on earth, he was always the same truthful, pure, just, merciful, kind and God-fearing man. He saw a Divine providence even in his trials (Gen. 45:5), so that thoughts of revenge against his brethren never entered his head (Gen 5:18-21). In all this, he foreshadowed Christ. The position that he held in Potiphar's house, anticipated that of the Lord in that there were given "all things into his hand" (John 3:35).

VERSE 9

"There is none greater in this house than I" — See the similar authority exer­cised by the Lord (Heb. 3:6).

"Neither hath he kept back anything from me but thee, because thou art his wife" — See John 3:34-35, for the author­ity Christ exercised. Joseph would not betray the trust that his master had placed in him.

"How then can I do this great wickedness, and sin against God?" — Above all else he would not act as his master's wife improperly suggested because to do so would be to "sin against God."

VERSE 10

"And it came to pass, as she spake to Joseph day by day" — Her passion became an obsession, and she was deter­mined to have her way with Joseph. He was subjected to constant temptation, as day after day, she continued to tease and invite him, possibly endeavouring to incite him by her permissive appearance. As we contemplate the tension that must have built up in that home in consequence of her mad lust, "consider him that endured such contradiction of sinners against him­self, lest ye be wearied and faint in your minds" (Heb. 12:3). In a very remarkable way the type foreshadowed the antitype. The Lord was constantly subjected to temptation by the lewd wife of Yahweh (Isa. 54:4-5 cp. Luke 4:2).

"That he hearkened not unto her, to lie by her, or to be with her" — Improp­er suggestions were made to him, but he did not respond. He avoided her when possible, and fled from her when it was impossible (cp. Prov. 2:16; 5:3; 6:25-26; 7:5, 13; 22:14).

VERSE 11

"And it came to pass about this time" — The Hebrew yown signifies day­time. Rotherham renders it on a certain day.

"That Joseph went into the house to do his business" — To attend to his nor­mal duties.

"And there was none of the men of the house there within" — There was no one in the house except Joseph and his master's wife. This provided her with an opportunity that previously Joseph had been able to avoid.

VERSE 12

"And she caught him by his gar­ment, saying, Lie with me" — She again appealed to him, and when he refused, she became insistent, and grabbing his gar­ment, endeavoured to pull him towards her. This is the second time that Joseph's garments had brought him into trouble; first, the coat of many pieces had aroused the antagonism of his brethren; and now the gown he wore, and which, doubtless, comprised the badge of his position as head slave, became the means by which this woman brought him into a compro­mising position. The seducing wife of Potiphar would strip Joseph of his robe, as the enemies of the Lord would rob him of his status and character. The multitudinous Christ wears a special garment (Gal. 3:27) which the world would strip from him, as it attempts to seduce him. What Potiphar's wife did to Joseph, the world attempts to do to many of Joseph's brethren today. Let them manifest the same integrity as he, and refuse to succumb to the attractive appeal of worldliness.

"And he left his garment in her hand, and fled, and got him out" — It was rather injudicious of him to leave his garment behind, but quite right for him to flee under such conditions. See 2 Tim. 2:22.

Joseph is Falsely Accused of Attempted Adultery — Vv. 13-18

Repulsed by Joseph, her infatuation turns to anger, and using his garment as evidence, she accuses him of improper advances.

VERSE 13

"And it came to pass, when she saw that he had left his garment in her hand, and was fled forth" — It was very indiscreet for Joseph to leave his garment behind, but he probably never imagined the depths of infamy to which she would sink. However, her passion, on being frus­trated, turned to hatred and malice. She had no true love for Joseph, but was moti­vated only by infatuation (see also 2 Sam. 13:14-15).

VERSE 14

"That she called unto the men of her house" — They had temporarily left the house (v. 11).

"And spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us" — The terms of her com­ment reveal the contempt and dislike she had for her husband, perhaps because of his condition (cp. v. 1). In addition, she took full advantage of race prejudice, by dubbing Joseph as Hebrew. How like the anti-Semitic attitude of the world today!

"He came in unto me to lie with me, and I cried with a loud voice" — Per­haps she was somewhat concerned lest the appearance of Joseph without his garment might cause questions to be asked to her embarrassment, and therefore decided to forestall any attempt on his part to incrimi­nate her.

VERSE 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" — The woman proved to be a most convincing liar.

VERSE 16

"And she laid up his garment by her, until his lord came home" — We may imagine how carefully she would pre­pare for the coming of Potiphar; and how she would compose her face to tell her story, appealing before him tearful and distraught!

VERSE 17

"And she spake unto him according to these words, saying" — She repeated to him the story she had so carefully and successfully rehearsed before others.

"The Hebrew servant, which thou hast brought unto us, came in unto me to mock me" — Notice the subtle empha­sis of her story. First she again takes advantage of racial prejudice: the Hebrew; secondly, she blames her husband: "thou brought unto us;" thirdly, she blames Joseph. Her speech is similar to that of Adam when he desired to avoid responsi­bility: "The woman whom Thou gavest me" (Gen. 3:12). The word "mock" is tsachaq and signifies to laugh, or be wan­ton. In Genesis 26:8 it is rendered sport, and therefore refers to familiar intercourse. She falsely accused Joseph of lewd con­duct, and was able to supply such evi­dence, and tell her story with such indig­nation, as to be believed.

What could Joseph say in repudiation? There was the garment; there was evi­dence of injured innocence on the part of Potiphar's wife. The story had to be believed. So with accusations laid against the Lord by the Jews, or against his brethren by Gentiles. Jesus "endured the contradiction of sinners against himself (Heb. 12:3), and Paul exhorts that we fol­low his example.

VERSE 18

"And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out" — If he doubted the evidence, let him call the other servants and enquire whether she had sought their help!

Joseph Is Imprisoned — Vv. 19-20

In view of this charge, Joseph is put in prison. What trials he had to endure. "He is suddenly plunged into a lower deep than ever. He is not only in a strange land, but disgraced, and in a position debarring hope — not only a slave, but a branded slave; not only a prisoner, but a prisoner under circumstances that shut off all prospect of possible release" (Ways of Providence).

VERSE 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" — Though Potiphar was angry, he did not order that Joseph be put to death, as would normally have been the case. Why? Was it that he was not wholly convinced of his wife's innocence in the matter? Or had Joseph's good ser­vice so commended him to his master that he exercised unwonted leniency? Either one may have been the motive.

VERSE 20

"And Joseph's master took him, and put him into prison" — He was not only imprisoned, but also fettered at first (Ps. 105:18). In type, he again enacts the death of Christ; this time, at the hand of Gen­tiles. In The Ways Of Providence, (pp. 66,62) Bro. Roberts comments: "In the first moments of his incarceration, Joseph must have been in a dreadful state of mind. We know what came after, which makes it difficult for us to realise the dark­ness of his situation. Joseph did not know what was coming after. He only knew the dreadfulness of his position — a prisoner and an outcast, unjustly banished from his country in the first instance, and now the victim of a false accusation. He had said, 'How can I do this great wickedness, and sin against God?' and this was the conse­quence. Had such an one as Job's wife been near, she would have had capital occasion for her foolish speech: 'Dost thou still hold fast thine integrity? Curse God and die'. Joseph had to be fitted for exaltation and the exercise of power, and therefore Joseph had to suffer for Joseph's own good and for the bringing about of a great result to the whole house of Israel." Commenting upon Joseph's state Stephen declared: "But God was with him" (Acts 7:9). God can be with us in the most dis­tressing of circumstances; and it is prof­itable for us, under such conditions, to realise this.

"A place where the king's prisoners were bound" — Again the type faithfully represents the antitype. Christ likewise, was bound by the Jewish authorities and brought before the Governor. The Jews accused him of sedition, and he was put to death by Pilate as an enemy against the State.

"And he was there in the prison" — Prison is used figuratively of the grave. SeePs. 142:7; Zech. 9:11.

God Prospers Joseph In Prison — Vv. 21-23

God was with Joseph, even in prison, as He was with the Lord Jesus, even in the grave (Acts 2:27). Through the loving-kindness of the Father, Joseph enjoyed the favours of the gaoler, and was placed in charge of the administration of the prison. Yahweh was with Joseph, even in his most bitter trials, and brought good out of his suffering. We, too, can experience the same.

VERSE 21

"But Yahweh was with Joseph, and shewed him mercy" — Joseph's experi­ences not only foreshadow those of the Lord, but become a pattern for all who walk in the same ways. As God greatly mitigated the sufferings of Joseph, so He "lessens the troubles of His children after they have suffered awhile, that they may be established, strengthened, settled (1 Pet. 5:10). He does not let their troubles press to their destruction. He afflicts with an object, and when the object is accom­plished, the affliction is eased" (Ways of Providence p. 67). This is due to His "mercy." The Hebrew chesed signifies lovingkindness, not mercy (see A.V. mg.). Yahweh's lovingkindness may be mani­fested in mercy (ie. the forgiveness of sins), but is not limited by it. The word implies the overshadowing care of Yah­weh for His children; His deep interest in their welfare.

"And gave him favour in the sight of the keeper of the prison" — Here is another foreshadowing of the Lord who "increased in favour with God and man" (Luke 2:52). The word "prison" is bayith sohar in Hebrew, and signifies House that is Round, or the Round House. This may have been the Tower of Heliopolis!

VERSE 22

"And the keeper of the prison com­mitted to Joseph's hand all the prison­ers that were in the prison" — A further foreshadowing of the work of the Lord. Cp. Luke 4:18; Rom. 4:25.

"And whatsoever they did there, he was the doer of it"—He was placed in charge, and commanded the prisoners what should be done. Christ must become the motivating power of those bound by sin and death, if they desire to be released therefrom. See Eph. 3:17; Col. 2:6-7

VERSE 23

"The keeper of the prison looked not to any thing that was under his hand"—Similar authority has been given to the Lord Jesus Christ by the Father in heaven. See John 5:22-27.

"Because Yahweh was with him, and that which he did, Yahweh made it to prosper"—Yahweh was with Joseph because Joseph, in his tribulation, drew near to Him (see James 4:8; Heb. 13:5-6). Though Joseph did not understand the pur­pose of his sufferings, he never lost faith in God. Most likely, in the darkness of the prison, he called to mind the dreams he had received, and realised that in some way there must come an alleviation of his state. He exercised patience, and waited for God to move. "If men will but commit themselves to Him in well-doing, He will guide their steps and frame their way for comfort and well-being. It is where they leave Him out of account and follow their own devices for their own purposes that He may leave them to be snared in their own way. Joseph was not of this class. He feared God and was afraid of sin, and God

was protecting him in the midst of evil, and slowly guiding his paths to exaltation and honour" (Ways of Providence p. 61). Meanwhile, the keeper of the prison found that he could trust Joseph and that under his hand, the prison functioned efficiently.