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Commentary on Genesis 39 verses 7–12
Here is, I. A most shameful instance of impudence and immodesty in Joseph's mistress, the shame and scandal of her sex, perfectly lost to all virtue and honour, and not to be mentioned, nor thought of, without the utmost indignation. It was well that she was an Egyptian; for we must have shared in the confusion if such folly had been found in Israel. Observe,
I. Her sin began in the eye: She cast her eyes upon Joseph (Gen 39:7), who was a goodly person, and well-favoured, Gen 39:6. Note, (1.) Remarkable beauty, either of men or women, often proves a dangerous snare both to themselves and others, which forbids pride in it and commands constant watchfulness against the temptation that attends it; favour is deceitful - deceiving. (2.) We have great need to make a covenant with our eyes (Job 31:1), lest the eye infect the heart. Joseph's mistress had a husband that ought to have been to her for a covering of the eyes from all others, Gen 20:16.
2.She was daring and shameless in the sin. With an impudent face, and a harlot's forehead, she said, Lie with me, having already, by her wanton looks and unchaste desires, committed adultery with him in her heart. Note, Where the unclean spirit gets possession and dominion in a soul, it is as with the possessed of the devils (Luk 8:27, Luk 8:29), the clothes of modesty are thrown off and the bands and fetters of shame are broken in pieces. When lust has got head, it will stick at nothing, blush at nothing; decency, and reputation, and conscience, are all sacrificed to that Baal-peor. 3. She was urgent and violent in the temptation. Often she had been denied with the strongest reasons, and yet as often renewed her vile solicitations. She spoke to him day by day, Gen 39:10. Now this was, (1.) Great wickedness in her, and showed her heart fully set to do evil. (2.) A great temptation to Joseph. The hand of Satan, no doubt, was in it, who, when he found he could not overcome him with troubles and the frowns of the world (for in them he still held fast his integrity), assaulted him with soft and charming pleasures, which have ruined more than the former, and have slain their ten-thousands.
II. Here is a most illustrious instance of virtue and resolved chastity in Joseph, who, by the grace of God, was enabled to resist and overcome this temptation; and, all things considered, his escape was, for aught I know, as great an instance of the divine power as the deliverance of the three children out of the fiery furnace.
1.The temptation he was assaulted with was very strong. Never was a more violent onset made upon the fort of chastity than this recorded here. (1.) The sin he was tempted to was uncleanness, which considering his youth, his beauty, his single state, and his plentiful living at the table of a ruler, was a sin which, one would think, might most easily beset him and betray him. (2.) The tempter was his mistress, a person of quality, whom it was his place to obey and his interest to oblige, whose favour would contribute more than any thing to his preferment, and by whose means he might arrive at the highest honours of the court. On the other hand, it was at his utmost peril if he slighted her, and made her his enemy. (3.) Opportunity makes a thief, makes an adulterer, and that favoured the temptation. The tempter was in the house with him; his business led him to be, without any suspicion, where she was; none of the family were within (Gen 39:11); there appeared no danger of its being ever discovered, or, if it should be suspected, his mistress would protect him. (4.) To all this was added importunity, frequent constant importunity, to such a degree that, at last, she laid violent hands on him.
2.His resistance of the temptation was very brave, and the victory truly honourable. The almighty grace of God enabled him to overcome this assault of the enemy,
(1.)By strength of reason; and wherever right reason may be heard, religion no doubt will carry the day. He argues from the respect he owed both to God and his master, Gen 39:8, Gen 39:9. [1.] He would not wrong his master, nor do such an irreparable injury to his honour. He considers, and urges, how kind his master had been to him, what a confidence he had reposed in him, in how many instances he had befriended him, for which he abhorred the thought of making such an ungrateful return. Note, We are bound in honour, as well as justice and gratitude, not in any thing to injure those that have a good opinion of us and place a trust in us, how secretly soever it may be done. See how he argues (Gen 39:9): "There is none greater in this house than I, therefore I will not do it." Note, Those that are great, instead of being proud of their greatness, should use it as an argument against sin. "Is none greater than I? Then I will scorn to do a wicked thing; it is below me to serve a base lust; I will not disparage myself so much." [2.] He would not offend his God. This is the chief argument with which he strengthens his aversion to the sin. How can I do this? not only, How shall I? or, How dare I? but, How can I? Id possumus, quod jure possumus - We can do that which we can do lawfully. It is good to shut out sin with the strongest bar, even that of an impossibility. He that is born of God cannot sin, Jo1 3:9. Three arguments Joseph urges upon himself. First, He considers who he was that was tempted. "I; others may perhaps take their liberty, but I cannot. I that am an Israelite in covenant with God, that profess religion, and relation to him: it is next to impossible for me to do so." Secondly, What the sin was to which he was tempted: This great wickedness. Others might look upon it as a small matter, a peccadillo, a trick of youth; but Joseph had another idea of it. In general, when at any time we are tempted to sin, we must consider the great wickedness there is in it, let sin appear sin (Rom 7:13), call it by its own name, and never go about to lessen it. Particularly let the sin of uncleanness always be looked upon as great wickedness, as an exceedingly sinful sin, that wars against the soul as much as any other. Thirdly, Against whom he was tempted to sin - against God; not only, "How shall I do it, and sin against my master, my mistress, myself, my own body and soul; but against God?" Note, Gracious souls look upon this as the worst thing in sin that it is against God, against his nature and his dominion, against his love and his design. Those that love God do for this reason hate sin.
(2.)By stedfastness of resolution. The grace of God enabled him to overcome the temptation by avoiding the tempter. [1.] He hearkened not to her, so much as to be with her, Gen 39:10. Note, Those that would be kept from harm must keep themselves out of harm's way. Avoid it, pass not by it. Nay, [2.] When she laid hold of him, he left his garment in her hand, Gen 39:12. He would not stay so much as to parley with the temptation, but flew out from it with the utmost abhorrence; he left his garment, as one escaping for his life. Note, It is better to lose a good coat than a good conscience.
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SUMMARY
Genesis 39:11 details a calculated moment in Joseph's life where Potiphar's wife orchestrated a private encounter to tempt him, creating an environment of isolation designed to pressure him into sexual sin. This pivotal verse sets the stage for a profound test of Joseph's unwavering integrity and faithfulness to God, highlighting his commitment to his duties even as he faced intense, persistent temptation.
CONTEXT
Literary Context: This verse is a critical juncture within the broader narrative of Joseph's life in Egypt, specifically following his rise to a position of authority in Potiphar's household. Having been sold into slavery by his jealous brothers, Joseph's remarkable success and prosperity are consistently attributed to the Lord's presence and blessing upon him, as explicitly stated in Genesis 39:2-3. For an unspecified period, Potiphar's wife had been relentlessly attempting to seduce Joseph. Joseph, demonstrating extraordinary moral fortitude, had consistently refused her advances, appealing to his loyalty to his master and, more significantly, to his profound commitment not to sin against God, as recorded in Genesis 39:8-9. Genesis 39:11 specifically describes the culmination of her persistent efforts, detailing the precise timing and isolated environment she meticulously created to intensify her illicit pressure, leading directly into the dramatic confrontation and Joseph's flight in the subsequent verses.
Historical & Cultural Context: In ancient Egypt, household management, especially in the home of a high-ranking official like Potiphar (who was "an officer of Pharaoh, captain of the guard"), would have been highly structured. Slaves, particularly those in positions of trust like Joseph, were integral to the household's functioning. While Joseph, as chief steward, held significant authority, he remained a slave, making him vulnerable to the whims and accusations of his master's wife. Egyptian law and social norms held women in higher regard than some other ancient Near Eastern cultures, but an accusation from a woman of high status against a slave would likely be taken seriously, with the slave having little recourse. The concept of "doing business" (מְלָאכָה, melâʼkâh) for a steward would encompass a wide range of administrative and managerial duties within the estate, often requiring access to various parts of the house. The absence of "men of the house" implies a deliberate manipulation of the typical household routine, creating a window of opportunity for the illicit encounter.
Key Themes: Genesis 39:11 contributes significantly to several major theological and narrative themes within the book of Genesis and the broader biblical narrative. It underscores the theme of Divine Providence, demonstrating how God's hand is at work even in Joseph's suffering and temptation, preparing him for future leadership. The verse vividly portrays the theme of Integrity and Righteousness, showcasing Joseph's unwavering moral character in the face of intense sexual temptation, a stark contrast to the moral failures seen earlier in Genesis (e.g., Genesis 19). It highlights the Insidious Nature of Temptation, revealing how sin often seeks opportune moments and isolated environments to exert maximum pressure. Furthermore, Joseph's response (though detailed in the subsequent verse, it's set up here) introduces the critical theme of Fleeing Sin and the Suffering of the Righteous, where faithfulness to God may lead to immediate hardship but ultimately results in vindication and divine blessing, echoing principles found in Psalm 34:19.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 39:11 masterfully employs Suspense and Foreshadowing. The phrase "about this time" creates immediate Suspense, hinting at a pre-planned event rather than a spontaneous one, building anticipation for what is about to transpire. The meticulous detail of "none of the men of the house there within" intensifies this suspense, highlighting the engineered isolation and the profound vulnerability Joseph faces. This setup also serves as Foreshadowing, preparing the reader for the dramatic confrontation that follows in the next verse, where Joseph's integrity will be put to the ultimate test. The scene's carefully controlled Setting—an empty house—is itself a device, symbolizing the moral vacuum Potiphar's wife attempts to create, where external constraints are removed, and only Joseph's internal moral compass can guide him.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the insidious nature of temptation, which often seeks moments of isolation and perceived vulnerability to intensify its pressure. Joseph's commitment to his "business" underscores that true integrity is often displayed not in grand theological pronouncements, but in consistent diligence and moral uprightness within the mundane, daily duties of life. Despite the physical absence of others, Joseph's subsequent actions reveal his profound awareness of God's omnipresence, demonstrating that he lived as if God was always watching, which He was. This passage sets the stage for a critical lesson on the necessity of decisive action against sin, highlighting that when confronted with temptation, the call is not to negotiate, but to flee.
REFLECTION AND APPLICATION
Genesis 39:11 offers profound and enduring lessons for believers today regarding integrity, resisting temptation, and living with a God-conscious awareness. It serves as a stark reminder that temptation often seeks moments of isolation and perceived vulnerability, urging us to be keenly aware of our surroundings and the potential traps that can be set by sin. Joseph's example teaches us that true faithfulness is frequently revealed not in extraordinary circumstances, but in our consistent commitment to ordinary duties and a steadfast work ethic, even when facing external pressures or internal desires. Furthermore, his unwavering conviction that God was present, even when no human eyes were watching, underscores the critical importance of cultivating an acute awareness of God's omnipresence in every aspect of our lives. Like Joseph, we are called not to linger, rationalize, or negotiate when confronted with sin, but to proactively flee from it, trusting that God provides a way of escape and empowers us to live righteously.
Questions for Reflection
FAQ
Why does the text specify "about this time" and "none of the men of the house there within"?
Answer: The specific details "about this time" (Hebrew: k'hayom hazeh) and "none of the men of the house there within" are crucial for highlighting the deliberate and calculated nature of Potiphar's wife's temptation. It signifies that this was not a random or spontaneous encounter but a carefully orchestrated setup designed to create maximum opportunity for her illicit advances by ensuring complete privacy and Joseph's perceived vulnerability. This calculated timing and environmental control underscore the malicious intent behind her actions.
Does Joseph's act of "doing his business" imply he was unaware of the danger?
Answer: Joseph's diligence in "doing his business" (Hebrew: la'asoth melakhto) emphasizes his commitment to his legitimate duties rather than any naivete. He was simply fulfilling his regular responsibilities as the chief steward. While he was undoubtedly aware of Potiphar's wife's persistent advances (as detailed in Genesis 39:7-10), his focus was on his work, not on seeking out or lingering in a compromising situation. His integrity is shown in his consistent dedication to his legitimate tasks, even as he was being harassed.
What is the significance of the absence of "men of the house"?
Answer: The absence of "men of the house" (Hebrew: v'en ish me'anshei habayit) signifies the complete lack of witnesses or immediate accountability. This created a perceived "safe" space for sin, removing the fear of discovery and external intervention. It underscores the extent to which Potiphar's wife sought to isolate Joseph, believing that without human witnesses, he would be more likely to yield to her demands. This detail accentuates the profound moral test Joseph faced, as his resistance stemmed purely from his internal commitment to God rather than external pressure.
CHRIST-CENTERED FULFILLMENT
Genesis 39:11 profoundly foreshadows Christ in its depiction of a righteous servant unjustly targeted by temptation and false accusation despite his blameless conduct while performing his duties. Joseph, diligently engaged in his "business," is confronted with a calculated, isolated temptation, yet he remains undefiled. This mirrors Christ's perfect obedience and sinlessness, even when subjected to intense temptation in the wilderness by Satan himself (Matthew 4:1-11) and throughout His earthly ministry. Like Joseph, who refused to sin against God and his master, Jesus perfectly honored the Father and resisted every enticement, remaining without sin (Hebrews 4:15). Joseph's subsequent suffering and unjust imprisonment, despite his innocence, also powerfully prefigure Christ's unjust suffering, crucifixion, and ultimate vindication through resurrection. This narrative demonstrates that true righteousness often leads to suffering in a fallen world, but is ultimately honored and vindicated by God, pointing to the redemptive suffering of the Lamb of God who was "led like a lamb to the slaughter" (Isaiah 53:7) yet committed no sin (1 Peter 2:21-23).