الكتاب المقدس

Expositor's Bible Commentary Genesis 39:1 And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither. JOSEPH IN PRISON Genesis 39:1-23 "Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life."- Jam 1:12 DRAMATISTS and novelists, who make it their business to give accurate representations of human life, proceed upon the understanding that there is a plot in it, and that if you take the beginning or middle without the end, you must fail to comprehend these-prior parts. And a plot is pronounced good in proportion as, without violating truth to nature, it brings the leading characters into situations of extreme danger or distress, from which there seems no possible exit, and in which the characters themselves may have fullest opportunity to display and ripen their individual excellences. A life is judged poor and without significance, certainly unworthy of any longer record than a monumental epitaph may contain, if there be in it no critical passages, no emergencies when all anticipation of the next step is baffled, or when ruin seems certain. Though it has been brought to a successful issue, yet, to make it worthy of our consideration, it must have been brought to this issue through hazard, through opposition, contrary to many expectations that were plausibly entertained at the several stages of its career. All men, in short, are agreed that the value of a human life consists very much in the hazards and conflicts through which it is carried; and yet we resent God’s dealing with us when it comes to be our turn to play the hero, and by patient endurance and righteous endeavour to bring our lives to a successful issue. How flat and tame would this narrative have read had Joseph by easy steps come to the dignity he at last reached through a series of misadventures that called out and ripened all that was manly and strong and tender in his character. And take out of your own life all your difficulties, all that ever pained, agitated, depressed you, all that disappointed or postponed your expectations, all that suddenly called upon you to act in trying situations, all that thoroughly put you to the proof take all this away, and what do you leave but a blank insipid life that not even yourself can see any interest in? And when we speak of Joseph’s life as typical, we mean that it illustrates on a great scale and in picturesque and memorable situations principles which are obscurely operative in our own experience. It pleases the fancy to trace the incidental analogies between the life of Joseph and that of our Lord. As our Lord, so Joseph was the beloved of his father, sent by him to visit his brethren, and see after their well-being, seized and sold by them to strangers, and thus raised to be their Saviour and the Saviour of the world. Joseph in prison pronouncing the doom of one of his fellow-prisoners and the exaltation of the other, suggests the scene on Calvary where the one fellow-sufferer was taken, the other left. Joseph’s contemporaries had of course no idea that his life foreshadowed the life of the Redeemer, yet they must have seen, or ought to have seen, that the deepest humiliation is often the path to the highest exaltation, that the deliverer sent by God to save a people may come in the guise of a slave, and that false accusations, imprisonment, years of suffering, do not make it impossible nor even unlikely that he who endures all these may be God’s chosen Son. In Joseph’s being lifted out of the pit only to pass into slavery, many a man of Joseph’s years has seen a picture of what has happened to himself. From a position in which they have been as if buried alive, young men not uncommonly emerge into a position preferable certainly to that out of which they have been brought, but in which they are compelled to work beyond their strength, and that for some superior in whom they have no special interest. Grinding toil, and often cruel insult, are their portion: and no necklace heavy with tokens of honour that afterwards may be allotted them can ever quite hide the scars made by the iron collar of the slave. One need not pity them over much, for they are young and have a whole lifetime of energy and power of resistance in their spirit. And yet they will often call themselves slaves, and complain that all the fruit of their labour passes over to others and away from themselves, and all prospect of the fulfilment of their former dreams is quite cut off. That which haunts their heart by day and by night, that which they seem destined and fit for, they never get time nor liberty to work out and attain. They are never viewed as proprietors of themselves, who may possibly have interests of their own and hopes of their own. In Joseph’s case there were many aggravations of the soreness of such a condition. He had not one friend in the country. He had no knowledge of the language, no knowledge of any trade that could make him valuable in Egypt-nothing, in short, but his own manhood and his faith in God. His introduction to Egypt was of the most dispiriting kind. What could he expect from strangers, if his own brothers had found him so obnoxious? Now when a man is thus galled and stung by injury, and has learned how little he can depend upon finding good faith and common justice in the world, his character will show itself in the attitude he assumes towards men and towards life generally. A weak nature, when it finds itself thus deceived and injured, will sullenly surrender all expectation of good and will vent its spleen on the world by angry denunciations of the heartless and ungrateful ways of men. A proud nature will gather itself up from every blow, and determinedly work its way to an adequate revenge. A mean nature will accept its fate, and while it indulges in cynical and spiteful observations on human life, will greedily accept the paltriest rewards it can secure. But the supreme healthiness of Joseph’s nature resists all the infectious influences that emanate from the world around him, and preserves him from every kind of morbid attitude towards the world and life. So easily did he throw off all vain regrets and stifle all vindictive and morbid feelings, so readily did he adjust himself to and so heartily enter into life as it presented itself to him, that he speedily rose to be overseer in the house of Potiphar. His capacity for business, his genial power of devoting himself to other men’s interests, his clear integrity, were such, that this officer of Pharaoh’s could find no more trustworthy servant in all Egypt-"he left all that he had in Joseph’s hand: and he knew not aught he had, save the bread which he did eat." Thus Joseph passed safely through a critical period of his life-the period during which men assume the attitude towards life and their fellow-men which they commonly retain throughout. Too often we accept the weapons with which the world challenges us, and seek to force our way by means little more commendable than the injustice and coldness we ourselves resent. Joseph gives the first great evidence of moral strength by rising superior to this temptation, to which almost all men in one degree or other succumb. You can hear him saying, deep down in his heart, and almost unconsciously to himself: If the world is full of hatred, there is all the more need that at least one man should forgive and love: if men’s hearts are black with selfishness, ambition, and lust, all the more reason for me to be pure and to do my best for all whom my service can reach; if cruelty, lying, and fraud meet me at every step, all the more am I called to conquer these by integrity and guilelessness. His capacity, then, and power of governing others, were no longer dreams of his own, but qualities with which he was accredited by those who judged dispassionately and from the bare actual results. But this recognition and promotion brought with it serious temptation. So capable a person was he that a year or two had brought him to the highest post he could expect as a slave. His advancement, therefore, only brought his actual attainment into more painful contrast with the attainment of his dreams. As this sense of disappointment becomes more familiar to his heart, and threatens, under the monotonous routine of his household work, to deepen into a habit, there suddenly opens to him a new and unthought-of path to high position. An intrigue with Potiphar’s wife might lead to the very advancement he sought. It might lift him out of the condition of a slave. It may have been known to him that other men had not scrupled so to promote their own interests. Besides, Joseph was young, and a nature like his, lively and sympathetic, must have felt deeply that in his position he was not likely to meet such a woman as could command his cordial love. That the temptation was in any degree to the sensual side of his nature there is no evidence whatever. For all that the narrative says, Potiphar’s wife may not have been attractive in person. She may have been; and as she used persistently, "day by day," every art and wile by which she could lure Joseph to her mind, in some of his moods and under such circumstances as she would study to arrange he may have felt even this element of the temptation. But 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 what is 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. The latter tendency may not seem dangerous, but I am sure that if an analysis could be made of the broken hearts and shame-crushed lives around us, it would be found that a large proportion of misery is due to a kind of uncontrolled and mistaken chivalry. Men of masculine make are prone to show their regard for women. This regard, when genuine and manly, will show itself in purity of sympathy and respectful attention. But when this regard is debased by a desire to please and ingratiate one’s self, men are precipitated into the unseemly expressions of a spurious manhood. The other craving-the craving for love-acts also in a somewhat latent way. It is this craving which drives men to seek to satisfy themselves with the expressions of love, as if thus they could secure love itself. They do not distinguish between the two; they do not recognise that what they most deeply desire is love, rather than the expression of it; and they awake to find that precisely in so far as they have accepted the expression without the sentiment, in so far have they put love itself beyond their reach. This temptation was, in Joseph’s case, aggravated by his being in a foreign country, unrestrained by the expectations of his own family, or by the eye of those he loved. He had, however, that which restrained him, and made the sin seem to him an impossible wickedness, the thought of which he could not, for a moment, entertain. "Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand; there is none greater in this house than I; neither hath he kept back anything from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?" Gratitude to the man who had pitied him in the slave market, and shown a generous confidence in a comparative stranger, was, with Joseph, a stronger sentiment than any that Potiphar’s wife could stir in him. One can well believe it. We know what enthusiastic devotedness a young man of any worth delights to give to his superior who has treated him with justice, generosity, and confidence; who himself occupies a station of importance in public life; and who, by a dignified graciousness of demeanour, can make even the slave feel that he too is a man, and that through his slave’s dress his proper manhood and worth are recognised. There are few stronger sentiments than the enthusiasm or quiet fidelity that can thus be kindled, and the influence such a superior wields over the young mind is paramount. To disregard the rights of his master seemed to Joseph a great wickedness and sin against God. The treachery of the sin strikes him; his native discernment of the true rights of every party in the case cannot, for a moment, be hoodwinked. He is not a man who can, even in the excitement of temptation, overlook the consequences his sin may have on others. Not unsteadied by the flattering solicitations of one so much above him in rank, nor sullied by the contagion of her vehement passion; neither afraid to incur the resentment of one who so regarded him, nor kindled to any impure desire by contact with her blazing lust; neither scrupling thoroughly to disappoint her in himself, nor to make her feel her own great guilt, he flung from him the strong inducements that seemed to net him round and entangle him as his garment did, and tore himself, shocked and grieved, from the beseeching hand of his temptress. The incident is related not because it was the most violent temptation to which Joseph was ever exposed, but because it formed a necessary link in the chain of circumstances that brought him before Pharaoh. And however strong this temptation may have been, more men would be found who could thus have spoken to Potiphar’s wife than who could have kept silence when accused by Potiphar. For his purity you will find his equal, one among a thousand; for his mercy scarcely one. For there is nothing more intensely trying than to live under false and painful accusations, which totally misrepresent and damage your character, which effectually bar your advancement, and which yet you have it in your power to disprove. Joseph, feeling his indebtedness to Potiphar, contents himself with the simple averment that he himself is innocent. The word is on his tongue that can put a very different face on the matter, but rather than utter that word, Joseph will suffer the stroke that otherwise must fall on his master’s honour; will pass from his high place and office of trust, through the jeering or possibly compassionating slaves, branded as one who has betrayed the frankest confidence, and is fitter for the dungeon than the stewardship of Potiphar. He is content to lie under the cruel suspicion that he had in the foulest way wronged the man whom most he should have regarded, and whom in point of fact he did enthusiastically serve. There was one man in Egypt whose good-will he prized, and this man now scorned and condemned him, and this for the very act by which Joseph had proved most faithful and deserving. And even after a long imprisonment, when he had now no reputation to maintain, and when such a little bit of court scandal as he could have retailed would have been highly palatable and possibly useful to some of those polished ruffians and adventurers who made their dungeon ring with questionable tales, and with whom the free and levelling intercourse of prison life had put him on the most familiar footing, and when they twitted and taunted him with his supposed crime, and gave him the prison sobriquet that would most pungently embody his villainy-and failure, and when it might plausibly have been pleaded by himself that such a woman should be exposed, Joseph uttered no word of recrimination, but quietly endured, knowing that God’s providence. could allow him to be merciful; protesting, when needful, that he himself was innocent, but seeking to entangle no one else in his misfortune. It is this that has made the world seem so terrible a place to many-that the innocent must so often suffer for the guilty, and that, without appeal, the pure and loving must lie in chains and bitterness, while the wicked live and see good days. It is this that has made men most despairingly question whether there be indeed a God in heaven Who knows who the real culprit is, and yet suffers a terrible doom slowly to close around the innocent; Who sees where the guilt lies, and yet moves no finger nor speaks the word that would bring justice to light, shaming the secure triumph of the wrongdoer, and saving the bleeding spirit from its agony. It was this that came as the last stroke of the passion of our Lord, that He was numbered among the transgressors; it was this that caused or materially increased the feeling that God had deserted Him; and it was this that wrung from Him the cry which once was wrung from David, and may well have been wrung from Joseph, when, cast into the dungeon as a mean and treacherous villain, whose freedom was the peril of domestic peace and honour, he found himself again helpless and forlorn, regarded now not as a mere worthless lad, but as a criminal of the lowest type. And as there always recur cases in which exculpation is impossible just in proportion as the party accused is possessed of honourable feeling, and where silent acceptance of doom is the result not of convicted guilt, but of the very triumph of self-sacrifice, we must beware of over-suspicion and injustice. There is nothing in which we are more frequently mistaken than in our suspicions and harsh judgments of others. "But the Lord was with Joseph, and allowed him mercy, and gave him favour in the sight of the keeper of the prison." As in Potiphar’s house, so in the king’s house of detention, Joseph’s fidelity and serviceableness made him seem indispensable, and by sheer force of character he occupied the place rather of governor than of prisoner. The discerning men he had to do with, accustomed to deal with criminals and suspects of all shades, very quickly perceived that in Joseph’s case justice was at fault, and that he was a mere scapegoat. Well might Potiphar’s wife, like Pilate’s, have had warning dreams regarding the innocent person who was being condemned; and probably Potiphar himself had suspicion enough of the true state of matters to prevent him from going to extremities with Joseph, and so to imprison him more out of deference to the opinion of his household, and for the sake of appearances, than because Joseph alone was the object of his anger. At any rate, such was the vitality of Joseph’s confidence in God, and such was the light-heartedness that sprang from his integrity of conscience, that he was free from all absorbing anxiety about himself, and had leisure to amuse and help his fellow-prisoners, so that such promotion as a gaol could afford he won, from a dungeon to a chain, from a chain to his word of honour. Thus even in the unlatticed dungeon the sun and moon look in upon him and bow to him; and while his sheaf seems at its poorest, all rust and mildew, the sheaves of his masters do homage. After the arrival of two such notable criminals as the chief butler and baker of Pharaoh-the chamberlain and steward of the royal household-Joseph, if sometimes pensive, must yet have had sufficient entertainment at times in conversing with men who stood by the king, and were familiar with the statesmen, courtiers, and military men who frequented the house of Potiphar. He had now ample opportunity for acquiring information which afterwards stood him in good stead, for apprehending the character of Pharaoh, and for making himself acquainted with many details of his government, and with the general condition of the people. Officials in disgrace would be found much more accessible and much more communicative of important information than officials in court favour could have been to one in Joseph’s position. It is not surprising that three nights before Pharaoh’s birthday these functionaries of the court should have recalled in sleep such scenes as that day was wont to bring round, nor that they should vividly have seen the parts they themselves used to play in the festival. Neither is it surprising that they should have had very anxious thoughts regarding their own fate on a day which was chosen for deciding the fate of political or courtly offenders. But it is remarkable that they having dreamed these dreams Joseph should have been found willing to interpret them. One desires some evidence of Joseph’s attitude towards God during this period when God’s attitude towards him might seem doubtful, and especially one would like to know what Joseph by this time thought of his juvenile dreams, and whether in the prison his face wore the same beaming confidence in his own future which had smitten the hearts of his brothers with impatient envy of the dreamer. We seek some evidence, and here we find it. Joseph’s willingness to interpret the dreams of his fellow-prisoners proves that he still believed in his own, that among his other qualities he had this characteristic also of a steadfast and profound soul, that he "reverenced as a man the dreams of his youth." Had he not done so, and had he not yet hoped that somehow God would bring truth out of them, he would surely have said: Don’t you believe in dreams; they will only get you into difficulties. He would have said what some of us could dictate from our own thoughts: I won’t meddle with dreams any more; I am not so young as I once was; doctrines and principles that served for fervent romantic youth seem puerile now, when I have learned what human fife actually is. I can’t ask this man, who knows the world and has held the cup for Pharaoh, and is aware what a practical shape the king’s anger takes, to cherish hopes similar to those which often seem so remote and doubtful to myself. My religion has brought me into trouble: it has lost me my situation, it has kept me poor, it has made me despised, it has debarred me from enjoyment. Can I ask this man to trust to inward whisperings which seem to have so misled me? No, no; let every man bear his own burden. If he wishes to become religious, let not me bear the responsibility. If he will dream, let him find some other interpreter. This casual conversation, then, with his fellow-prisoners was for Joseph one of those perilous moments when a man holds his fate in his hand, and yet does not know that he is specially on trial, but has for his guidance and safe-conduct through the hazard only the ordinary safeguards and lights by the aid of which he is framing his daily life. A man cannot be forewarned of trial, if the trial is to be a fair test of his habitual life. He must not be called to the lists by the herald’s trumpet warning him to mind his seat and grasp his weapon; but must be suddenly set upon if his habit of steadiness and balance is to be tested, and the warrior-instinct to which the right weapon is ever at hand. As Joseph, going the round of his morning duty and spreading what might stir the appetite of these dainty courtiers, noted the gloom on their faces, had he not been of a nature to take upon himself the sorrows of others, he might have been glad to escape from their presence, fearful lest he should be infected by their depression, or should become an object on which they might vent their ill-humour. But he was girt with a healthy cheerfulness that could bear more than his own burden; and his pondering of his own experience made him sensitive to all that affected the destinies of other men. Thus Joseph in becoming the interpreter of the dreams of other men became the fulfiller of his own. Had he made light of the dreams of his fellow-prisoners because he had already made light of his own, he would, for aught we can see, have died in the dungeon. And, indeed, what hope is left for a man, and what deliverance is possible, when he makes light of his own most sacred experience, and doubts whether after all there was any Divine voice in that part of his life which once he felt to be full of significance? Sadness, cynical worldliness, irritability, sour and isolating selfishness, rapid deterioration in every part of the character-these are the results which follow our repudiation of past experience and denial of truth that once animated and purified us; when, at least, this repudiation and denial are not themselves the results of our advance to a higher, more animating, and more purifying truth. We cannot but leave behind us many "childish things," beliefs that we now recognise as mere superstitions, hopes and fears which do not move the maturer mind; we cannot but seek always to be stripping ourselves of modes of thinking which have served their purpose and are out of date, but we do so only for the sake of attaining freer movement in all serviceable and righteous conduct, and more adequate covering for the permanent weaknesses of our own nature -" not for that we would be unclothed, but clothed upon," that truth partial and dawning may be swallowed up in the perfect light of noon. And when a supposed advance in the knowledge of things spiritual robs us of all that sustains true spiritual life in us, and begets an angry contempt of our own past experience and a proud scorning of the dreams that agitate other men; when it ministers not at all to the growth in us of what is tender and pure and loving and progressive, but hardens us to a sullen or coarsely riotous or coldly calculating character, we cannot but question whether it is not a delusion rather than a truth that has taken possession of us. If it is fanciful, it is yet-almost inevitable, to compare Joseph at this stage of his career to the great Interpreter who stands between God and us, and makes all His signs intelligible. Those Egyptians could not forbear honouring Joseph, who was able to solve to them the mysteries on the borders of which the Egyptian mind continually hovered, and which it symbolized by its mysterious sphinxes, its strange chambers of imagery, its unapproachable divinities. And we bow before the Lord Jesus Christ, because He can read our fate and unriddle all our dim anticipations of good and evil, and make intelligible to us the visions of our own hearts. There is that in us, as in these men, from which a skilled eye could already read our destiny. In the eye of One who sees the end from the beginning, and can distinguish between the determining influences of character and the insignificant manifestations of a passing mood, we are already designed to our eternal places. And it is in Christ alone your future is explained. You cannot understand your future without taking Him into your confidence. You go forward blindly to meet you know not what, unless you listen to His interpretation of the vague presentiments that visit you. Without Him what can we make of those suspicions of a future judgment, or of those yearnings after God, that hang about our hearts? Without Him what can we make of the idea and hope of a better life than we are now living, or of the strange persuasion that all will yet be well-a persuasion that seems so groundless, and which yet will not be shaken off, but finds its explanation in Christ? The excess of side light that falls across our path from the present seems only to make the future more obscure and doubtful, and from Him alone do we receive any interpretation of ourselves that even seems to be satisfying. Our fellow-prisoners are often seen to be so absorbed in their own affairs that it is vain to seek light from them; but He, with patient, self-forgetting friendliness, is ever disengaged, and even elicits, by the kindly and interrogating attitude He takes towards us, the utterance of all our woes and perplexities. And it is because He has had dreams Himself that He has become so skilled an interpreter of ours. It is because in His own life He had His mind hard pressed for a solution of those very problems which baffle us, because He had for Himself to adjust God’s promise to the ordinary and apparently casual and untoward incidents of a human life, and because He had to wait long before it became quite clear how one Scripture after another was to be fulfilled by a course of simple confiding obedience-it is because of this experience of His own, that He can now enter into and rightly guide to its goal every longing we cherish. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

And Joseph was brought down to Egypt. Genesis 39:1-6 The prosperity of Joseph in the house of his first master T. H. Leale. I. ITS EXTRAORDINARY NATURE. Cast off by his own brethren, he rises amongst strangers to dignity and honour. II. ITS BASIS AND SECURITY. 1. His own bearing and conduct. 2. The favour of God. III. ITS LESSONS. 1. That God's blessings and grace are with His people everywhere, and under the severest trials. 2. That God's blessing and grace are manifest to Others (ver. 3). 3. That God blesses others for the sake of His people (ver. 5). 4. That God is still working out His designs, even when they seem to fail. ( T. H. Leale. ) Lessons from Joseph in captivity W. M. Taylor, D. D. 1. We have all our captivities at some time or other in our experience. The essence of Joseph's trial here was that he was taken whither he had no wish to go, and was prevented from going back again to the home in which his father was sitting mourning for his loss. But is not interference with our comfort or our liberty still the bitter element in all our afflictions? Take bodily illness, for example, and when you get at the root of the discomfort of it, you find it in the union of these two things: you are where you do not want to be — where you would never have thought of putting yourself — and you are held there, whether you will or not, by a Power that is stronger than your own. No external force constrains you, no fetters are on your limbs, yet you are held where you are against your own liking, and you do not relish the situation — you are a captive. But the same thing comes out in almost every sort of trial. You are, let me suppose, in business perplexity. But that is not of your own choosing; if you could have managed it, you would have been in quite different circumstances. Yet, in spite of you, things have gone against you. Men whom you had implicitly trusted, and whom you would have had no more thought of doubting than you would think now of doubting your mother's love, have proved deceitful; or the course of trade has gone against you, and you are brought to a stand. You have been carried away perhaps by brothers, perhaps by Ishmaelites — for the race is not yet extinct — from the Canaan of comfort to the Egypt captivity, and you are now in helpless perplexity. It may be standing, not like Joseph, in the slave-pen, but in the market place of labour, and condemned to do nothing, because "no man hath hired" you. Ah! there are many, too many always, in a largo city like this who are in just such circumstances. What then? Let them learn from Joseph here that the first thing to do in a captivity is to acquiesce in it as the will of God concerning them. 2. But then, in the second place, we must learn from Joseph to make the best of our remaining opportunities in our captivity. If he was to be a slave, Joseph was determined he would be the best of slaves, and what he was required to do he would do with his might and with his heart. This is a most important consideration, and it may, perhaps, help to explain why similar trials have had such different results in different persons. One has been bemoaning that it is not with him as it used to be, while the other has discovered that some talents have been still left him, and he has set to work with these. One has been saying, "If I had only the resources which I once possessed I could do something; but now they have gone, I am helpless." But the other has been soliloquizing thus: "If I can do nothing else I can at least do this, little as it is; and if I put it into the hand of Christ, He can make it great"; and so we account for the unhappiness and uselessness of the one, and for the happiness and usefulness of the other. Nor will it do to say that this difference is a mere thing of temperament. It is a thing of character. The one acts in faith, recognizing God's hand in his affliction, the other acts in unbelief, seeing nothing but his own calamity, and that only increases his affliction. So we come to this: keep fast hold of God's hand in your captivity, and do your best in that which is open to you. That will ultimately bring you out of it; but if you lose that you will lose everything. ( W. M. Taylor, D. D. ) Joseph a slave Homilist. I. THAT A GOOD MAN IN CAPTIVITY CAN ENJOY GOD'S PRESENCE. II. THAT A GOOD MAN IN BONDAGE CAN SHOW FORTH GOD'S GLORY. III. THAT A GOOD MAN IN SLAVERY CAN DEVELOP THE HUMANITY OF OTHERS. IV. THAT A GOOD MAN IN BONDAGE MAY BE TRUSTED. V. THAT A GOOD MAN IS A GREAT BLESSING WHEREVER HE MAY BE FOUND. ( Homilist. ) Trying days J. Leyburn, D. D. Notice some of the points brought out in this trying portion of Joseph's history. 1. The fact of having parted with the restraints and wholesome influences of home. 2. Joseph's new position also placed him among strangers. 3. Joseph's lot was also that of inexperience surrounded with the numerous and glaring temptations of a great city. 4. How Joseph's new lot subjected his religious principles to the test. ( J. Leyburn, D. D. ) The trustworthy servant W. S. Smith, B. D. I. JOSEPH'S FAITHFULNESS TO HIS MASTER. II. JOSEPH'S FAITHFULNESS TO HIS GOD. III. JOSEPH'S SOURCE OF HELP AND GLADNESS. The Lord was with him. CONCLUSION: — What shall we learn from this part of Joseph's history? That amidst darkness — of sorrow (Joseph exiled); of trial (Joseph tempted); of injustice (Joseph imprisoned) — there always arises light for the faithful and pure of heart. Let us ask God to make us from our earliest years, and in all circumstances, honest, diligent, pure-minded, patient; and let us never lose hold of our trust in God's help. ( W. S. Smith, B. D. ) A kingly slave J. Dickerson Davies, M. A. Scene, Memphis. Splendid architecture, chased in mimic forms of nature, amid feathery palms waving in the breeze. A red quivering heat, like a baker's oven, enswathing field and city. On the horizon gigantic pyramids of stone. Nearer to the eye calm, sleepy sphinxes, guarding the entry to palace and to temple. On the margin of the city an open market, with piles of fruit; bales of merchandise; slaves, for the most part, black as ebony; noisy hucksters; groaning camels. Among the Nubian slaves a fair Syrian youth attracts attention; realizes a high price, and passes into the hands of a pompous potentate. To the careless traffickers Joseph was simply a question of gain or loss — more money or less — an item of evanescent interest. But to Joseph it was a question of joy or ruin — a matter of life or death. An awful reversal this from the sunny atmosphere of home I Had God seen all this wrong-doing of men, and had He allowed it so far to succeed? Could it be that God was on the side of righteousness? I. RELIGION TRANSFORMS A SLAVE INTO A HERO. 1. Outward circumstance is a trivial thing. "An officer of Pharaoh bought him of the Ishmaelites." It is a frightful degradation to be reduced to a chattel; yet it is only external degradation. But the man need not be degraded. Slavery may give scope for the play of noble principles. Integrity, faithfulness, goodness, piety, love, are untouched, are free to develop. 2. Man's judgment is often in opposition to God's. 3. In the darkest night true piety shines the more brightly. Doubtless, Joseph was "cast down," yet was he "not in despair." Instead of repining, he kept a brave heart. Here in Potiphar's mansion is one doing God's will as angels do it in heaven. There is a noble seraph within this apparent slave. II. RELIGION BRINGS MEN INTO PARTNERSHIP WITH GOD. "The Lord was with him: the Lord made all that he did to prosper." 1. A good man is a mystery to onlookers. There is something about him which the world cannot understand. He is patient when others fume and fret. He is buoyant when others are submerged. An unseen Anchor hold his barque, let the storm howl as it may. 2. This superior factor in life is conspicuous. "His master saw that the Lord was with him." Such diligence, honesty, thoughtfulness, promptitude, were unusual, unconventional, superhuman. Some men have a trick of concealing their religion. Joseph allowed his light naturally to shine out. 3. God is an active Partner in honest work. The source of Joseph's prosperity is revealed: "The Lord made it to prosper." A merchant in feeble health once accounted for his successful conduct of a gigantic business by saying that God was his acting Partner. This is the fellowship of the Spirit. A true Christian is man plus God. III. RELIGION MAKES A MAN A MEDIUM OF BLESSING TO OTHERS. "The Lord blessed the Egyptian's house for Joseph's sake." Potiphar is not even named: Joseph is everything. 1. A good man is the channel of good to others. Here is God's law of mediation. A man prospers in business through the prayers of a pious servant. A father is raised up from a bed of fever for the sake of a child. A husband is saved from moral wreck by the faith and love of a wife. The God-fearing are the salt of the earth. For Joseph's sake, the fields of Potiphar are fruitful. 2. Real prosperity embraces all the interests of mankind. "The blessing of the Lord was upon all that he had in the house and in the field." The beneficent effect of religion is commensurate with man. It blesses domestic life, agriculture, commerce, politics, literature. It enhances all human joy; it soothes all human sorrow. It kindles a lamp in the darkness of the grave. It fills the heart with an immortal hope. ( J. Dickerson Davies, M. A. ) Joseph in Egypt J. S. Van Dyke. Joseph, whose studied silence has unrivalled eloquence, is now in Egypt. New scenes are before him. In the far distant stretches the beauteous valley of the Nile, its fertility unsurpassed. Pyramids, hoary with years, strange mementoes of buried generations, tower towards the transparent firmament. A brief journey has brought him from a region scarcely more than semi-barbarous to one far advanced in civilization. The skilled agriculturist is in the field, the ingenious mechanic at his daily toil. The children have those rare evidences of refined state of society, toys, with which to while away the joyous hours. The judge in his court is administering statutes which even modern society might advantageously re-enact. The priest in the temple is endeavouring to propitiate the gods, and secure blessings for their erring children on earth. A written language, the laborious work of many generations, and which had passed from hieroglyphics to phonetics, meets his eye on cunningly prepared papyrus leaves. A settled religious faith, a complicated system of government, a language bearing evidence of growth through many centuries, a vast empire consolidated upon the wrecks of pre-existing nationalities, great material prosperity accompanied with the knowledge of the physical sciences, of history, of metaphysics, and even of theology; a degree of progress in the fine arts which, though different, still rivals that of the present day — these, as well as their institutions, their laws, and their brilliant achievements, unmistakably testify to the immense antiquity of the empire under whose overshadowing influence Joseph is to pass his days of servitude. Nor is he a solitary bondman among a nation of freemen, but one of a vast number of slaves — slaves from Nubia, from Ethiopia, from Asia, from many surrounding nations, all of which had witnessed, and many of which had submitted to the conquering valour of Egypt's powerful emperors. ( J. S. Van Dyke. ) Lessons G. Hughes, B. D. 1. Histories of the wicked and righteous are set together by God's Spirit to abase sin and heighten grace in the Church. So of Judah and Joseph. 2. Providence determining to bring any to greatness, leads them usually first into a low estate. Joseph dreams of dignities, but first meets with slavery. 3. Men-selling, though it be great sin in man, yet is it permitted and ordered by God. 4. God's choicest ones may be bought and sold by the hands of strangers and enemies. 5. Providence orders the slavery of His own to such men, by whom more fitly they may be preferred. 6. Egypt may be the house of bondage to God's servants in order to greater freedom (ver. 1). ( G. Hughes, B. D. ) Piety in unfavourable places Joseph's religion overcame all obstacles because there was real life in it. The other day I slackened my step opposite a garden to notice the crocuses raising their slender heads amid the heavy gravel on the walk. The tender plants, having real life, forced their way through the hard earth and conquered the very stones. So the heavenly plant of Joseph's piety displayed all its beauty and gave out its sweet odours in the wicked palaces of Potiphar and Pharaoh. Joseph carried down to Egypt W. Blackley, B. A. I. First, then, we will contemplate THE CIRCUMSTANCES UNDER WHICH JOSEPH WENT DOWN TO EGYPT. 1. It was not by his own choice. This is intimated by the emphatic expression " he was brought down." It appears that his brethren became envious of him; and they so indulged this bad feeling of the heart ( Genesis 37:18-20 ). In saying that it is similar to the case of some persons, I do not mean that the same treatment is experienced by them, though unhappily this is the case with many who are torn from their native shores and sold into captivity and bondage against their will; but what I mean is, that their position in life is often fixed for a time without any power on their part to shape their own course. They are governed by the force of circumstances, and find themselves fixed in situations, not because they have chosen it so to be, but because things have tended to that particular position in which they find themselves placed — without their own choice, and without their own control. On the other hand, there is a dissimilarity between the case of Joseph and some others. Time, circumstances, means, are all such that they can, apparently, make their own election, and direct their own pursuits. 2. It was with the prospect of servitude before him. The Midianites bought him to sell him as a slave. That Joseph's being a servant, distinguished as he was by only being removed two descents from Abraham, and honoured as he was also — as we shall afterwards find — by God himself, has sanctified, as it were, the employment of servitude and made it honourable. It can never be a disgrace to us to be employed as he was, especially if we pursue our calling in the way that he pursued his. And how was that? perhaps some may ask. We answer that he pursued it faithfully. While he served his master he was faithful to the confidence reposed in him. He was an honest man, and this conduct led to his services being viewed by his master with acceptance. But we mark another trait in the character of Joseph; he was attentive to his duties. But there was a principle in Joseph's conduct that we must not omit to notice — he feared God. In this was the secret of his prosperity. But in further contemplating the circumstances under which Joseph went down to Egypt, we observe that — 3. He was brought down thither really, though not apparently at the time, by God. This Joseph himself acknowledged to his brethren in an interview with them some few years afterwards ( Genesis 46:7, 8 ). Was it God, then, who excited in Joseph's brethren that feeling of envy which existed in their breasts — the feeling which led them first to resolve on his murder, and then to agree to report to his father that some evil beast had slain him? No; it was not God who was the author of this conduct. The whole of it was sinful; and God is not the author of sin. II. What are the LESSONS WE LEARN FROM THE CIRCUMSTANCES WE HAVE BEEN CONTEMPLATING? 1. To acknowledge God in all our ways. 2. To confide in God under all circumstances. We can scarcely conceive, humanly speaking, of any circumstances being more dark and mysterious than those in which Joseph was placed. "It was good for me that I was afflicted." And, eventually, our light afflictions, which are but for a moment, shall work out for us a far more exceeding and eternal weight of glory ( 2 Corinthians 4:17 ). On this point, then, I will conclude in the words of the prophet Isaiah ( Isaiah 1:10 ), "Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God." 3. To repress every bad feeling of the heart. 4. That the providence of God attends those that love Him. But God does not lead all His children to degrees of honour and usefulness equal to those of Joseph. Among His people there are those who may be compared to vessels of gold, and of silver, of wood, and of earth; some to honour and some to dishonour" ( 2 Timothy 2:20 ). ( W. Blackley, B. A. ) Joseph in Potiphar's house Dr. Edersheim. The name Potiphar frequently occurs on the monuments of Egypt (written either Pet-Pa-Ra, or Pet-P-Ra), and means: "Dedicated to Ra," or the sun. According to some writers, "at the time that Joseph was sold into Egypt, the country was not united under the rule of a single native line, but governed by several dynasties, of which the fifteenth dynasty of Shepherd-kings was the predominant one, the rest being tributary to it." At any rate, he would be carried into that part of Egypt which was always most connected with Palestine. Potiphar's office at the court of Pharaoh was that of "chief of the executioners," most probably (as it is rendered in our Authorized Version) captain of the king's body-guard. In the house of Potiphar it went with Joseph as formerly in his own home. For it is not in the power of circumstances, prosperous or adverse, to alter our characters. He that is faithful in little shall also be faithful in much; and from him who knoweth not how to employ what is committed to his charge, shall be taken even that he hath. Joseph was faithful, honest, upright, and conscientious, because in his earthly, he served a heavenly Master, whose presence he always realized. Accordingly "Jehovah was with him," and "Jehovah made all that he did to prosper in his hand." His master was not long in observing this. From an ordinary domestic slave he promoted him to be "overseer over his house, and all that he had he put into his hand." The confidence was not misplaced. Jehovah's blessing henceforth rested upon Potiphar's substance, and he "left all that he had in Joseph's hand; and he knew not aught that he had, save the bread which he did eat." The sculptures and paintings of the ancient Egyptian tombs bring vividly before us the daily life and duties of Joseph. "The property of great men is shown to have been managed by scribes, who exercised a most methodical and minute supervision over all the operations of agriculture, gardening, the keeping of live stock, and fishing. Every product was carefully registered, to check the dishonesty of the labourers, who in Egypt have always been famous in this respect. Probably in no country was farming ever more systematic. Joseph's previous knowledge of tending flocks, and perhaps of husbandry, and his truthful character, exactly fitted him for the post of overseer. How long he filled it we are not told." ( Dr. Edersheim. ) And the Lord was with Joseph, and he was a prosperous man. — The secret of prosperity J. Parker, D. D. There are many ways in which the Lord is with a man. Not always by visible symbol; seldom by an external badge which we can see and read. God is with a man in the suggestion of thought; in the animation of high, noble, heavenly feeling; in the direction of his steps; in the direction of his speech, enabling him to give the right look, the right answer at the right time under the right circumstances; giving him the schooling which he could never pay for, training him by methods and processes unknown in human schools, and not to be understood except by those who have passed under them. "If any man lack wisdom let him ask of God." Ideas are the gifts of God, as well as wheat fields and vineyards and other fruits of the earth. Suggestions in business, delivering thoughts in the time of extremity, silence when it is better than speech, speech when it will do more than silence. "These also come forth from the Lord of Hosts, who is wonderful in counsel and excellent in working." The Lord was with Joseph and yet Joseph was under Potiphar. These are the contradictions and anomalies of life which ill-taught souls can never understand, and which become to them mysteries which torment their spirits and which distract their love. Undoubtedly this is an anomalous state of life: Joseph brought down to Egypt by his purchasers — Joseph sold into the house of Potiphar — bought and sold and exchanged like an article of merchandise. Yet, he was a prosperous man! Understand that there are difficulties which cannot impair prosperity, and that there is a prosperity which dominates over all external circumstances and vindicates its claim to be considered a Divine gift. Looking at this case through and through, one would say, it is hardly correct to assert that Joseph was a prosperous man, when he was to all intents and purposes in bondage, when he was the property of another, when not one hour of his time belonged to himself, when he was cut off from his father and from his brethren. Yet, it is distinctly stated that, notwithstanding these things, the Lord was with him and he was a prosperous man. There must be a lesson for some of us here. When men live in their circumstances they never can be prosperous. When a man has to go out into his wheat-field to know whether there is going to be a good crop before ha can really enjoy himself — that man does not know what true joy is. When a man has to read out of a bank-book before he dare take one draught out of the goblet of happiness — that man's thirst for joy will never be slaked. Man cannot live in wheat-fields and bank-books and the things of the present world. If he cannot live within himself, in the very sanctuary and temple of God, then he is at the sport of every change of circumstance — one shake of the telegraph wire may unsettle him, and the cloudy day may obscure his hopes and darken what little soul he has left. If Joseph had lived in his external circumstances he might have spent his days in tears and his nights in hopelessness; but living a religious life, living with God, walking with God, identifying his very soul's life with God, then the dust had no sovereignty over him, external circumstances were under his feet. This is the solution of many of our difficulties. Given a man's relation to God, and you have the key of his whole life. ( J. Parker, D. D. ) A miniature portrait of Joseph Scripture frequently sums up a man's life in a single sentence. Here is the biography of Joseph sketched by inspiration: "God was with him," so Stephen testified in his famous speech recorded in Acts 7:9 . Observe, however, that the portraits of Scripture give us not only the outer, but the inner life of the man. Man looketh at the outward appearance, but the Lord looketh upon the heart; and so the Scriptural descriptions of men are not of their visible life alone, but of their spiritual life. Here we have Joseph as God saw him, the real Joseph. Externally it did not always appear that God was with him, for he did not always seem to be a prosperous man; but when you come to look into the inmost soul of this servant of God, you see his true likeness — he lived in communion with the Most High, and God blessed him: "The Lord was with Joseph, and he was a prosperous man." This striking likeness of Joseph strongly reminds us of our Master and Lord, that greater Joseph, who is Lord over all the world for the sake of Israel. Peter, in his sermon to the household of Cornelius, said of our Lord that He "went about doing good, and healing all that were oppressed of the devil; for God was with Him." Exactly what had been said of Joseph. It is wonderful that the same words should describe both Jesus and Joseph, the perfect Saviour and the imperfect patriarch. This having the Lord with us is the inheritance of all the saints; for what is the apostolic benediction in the Epistles but a desire that the triune God may be with us? To the Church in Rome Paul saith, "Now the God of peace be with you all." To the Church in Corinth he writes, "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen." To the Thessalonians he saith, "The Lord be with you all." Did not our glorious Lord say, "Lo, I am with you alway, even unto the end of the world"? I. First, we will run over Joseph's life, and note THE FACT "The Lord was with Joseph." 1. God was gracious to Joseph as a child. Happy are those who have Christ with them in the morning, for they shall walk with Him all day, and sweetly rest with Him at eventide. 2. "The Lord was with Joseph" when Joseph was at home, and He did not desert him when he was sent away from his dear father and his beloved home and was sold for a slave. I think I see him in the slave market exposed for sale. We have heard with what trembling anxiety the slave peers into the faces of those who are about to buy. Will he get a good master? Will one purchase him who will treat him like a man, or one who will use him worse than a brute? " The Lord was with Joseph" as he stood there to be sold, and he fell into good hands. When he was taken away to his master's house, and the various duties of his service were allotted to him, the Lord was with Joseph. The house of the Egyptian had never been so pure, so honest, so honoured before. Beneath Joseph's charge it was secretly the temple of his devotions, and manifestly the abode of comfort and confidence. That Hebrew slave had a glory of character about him, which all perceived, and especially his master, for we read: "His master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. And Joseph found grace in his sight." 3. Then came a crisis in his history, the time of testing. We see Joseph tried by a temptation in which, alas, so many perish. He was attacked in a point at which youth is peculiarly vulnerable. His comely person made him the object of unholy solicitations from one upon whose goodwill his comfort greatly depended, and had it not been that the Lord was with him he must have fallen. Slavery itself was a small calamity compared with that which would have happened to young Joseph had he been enslaved by wicked passions. Happily the Lord was with him, and enabled him to overcome the tempter with the question, "How can I do this great wickedness, and sin against God?" He fled. That flight was the truest display of courage. It is the only way of victory in sins of the flesh. The apostle says, "Flee youthful lusts which war against the soul." When Telemachus was in the isle of Calypso, his mentor cried, "Fly, Telemachus, fly; there remains no hope of a victory but by flight." Wisely Joseph left his garment and fled, for God was with him. 4. The scene shifts again, and he who bad been first a favoured child at home, and then a slave, and then a tempted one, now becomes a prisoner. The prisons of Egypt were, doubtless, as horrible as all such places were in the olden times, and here is Joseph in the noisome dungeon. He evidently felt his imprisonment very much, for we are told in the Psalms that "the iron entered into his soul." He felt it a cruel thing to be under such a slander, and to suffer for his innocence. A young man so pure, so chaste, must have felt it to be sharper than a whip of scorpions to be accused as he was; yet as he sat down in the gloom of his cell, the Lord was with him. The degradation of a prison had not deprived him of his Divine Companion. Blessed be the name of the Lord, He does not forsake His people when they are in disgrace: nay, He is more pleasant with them when they are falsely accused than at any other time, and He cheers them in their low estate. God was with him, and very soon the kindly manners, the gentleness, the activity, the truthfulness, the industry of Joseph had won upon the keeper of the prison, so that Joseph rose again to the top, and was the overseer of the prison. Like a cork, which you may push down, but it is sure to come up again, so was Joseph: he must swim, he could not drown, the Lord was with him. The Lord's presence made him a king and a priest wherever he went, and men tacitly owned his influence. In the little kingdom of the prison Joseph reigned, for " God was with him." 5. Joseph was made ruler over all Egypt, and God was with him. Well did the king say, "Can we find such a man as this is in whom the Spirit of God is?" His policy in storing up corn in the plenteous years succeeded admirably, for God was evidently working by him to preserve the human race from extinction by famine. 6. God was with him in bringing down his father and the family into Egypt, and locating them in Goshen, and with him till he himself came to die, when he "took an oath of the children of Israel, saying God will surely visit you, and ye shall carry up my bones from hence." The Lord was with him, and kept him faithful to the covenant, and the covenanted race, even to the close of a long life of one hundred and ten years. II. We shall next review THE EVIDENCE OF THE FACT that God was with him. 1. The first evidence of it is this: he was always under the influence of the Divine presence, and lived in the enjoyment of it. 2. The next evidence is this: God was certainly with Joseph because he was pure in heart. "Blessed are the pure in heart, for they shall see God"; no other can do so. What fellowship hath light with darkness, or what concord hath Christ with Belial? The intense purity of Joseph was a proof that the thrice holy God was ever with him. He will keep the feet of His saints. When they are tempted He will deliver them from evil, for His presence sheds an atmosphere of holiness around the heart in which He dwells. 3. The next evidence in Joseph's case was the diligence with which he exercised himself wherever he was. God was with Joseph, and therefore the man of God hardly cared as to the outward circumstances of his position, but began at once to work that which is good. 4. But notice again, God was with Joseph, and that made him tender and sympathetic. Some men who are prompt enough in business are rough, coarse, hard; but not so Joseph. His tenderness distinguishes him; he is full of loving consideration. He loved with all his soul, and so will every man who has God with him, for "God is love." If you do not love, God is net with you. If you go through the world, selfish and morose, bitter, suspicious, bigoted, hard, the devil is with you, God is not; for where God is He expands the spirit, He causes us to love all mankind with the love of benevolence, and He makes us take a sweet complacency in the chosen brotherhood of Israel, so that we specially delight to do good to all those of the household of faith. 5. Another mark of God's presence with Joseph is his great wisdom. He did everything as it ought to be done. You can scarcely alter anything in Joseph's life to improve it, and I think if I admire his wisdom in one thing more than another it is in his wonderful silence. It is easy to talk, comparatively easy to talk well, but to be quiet is the difficulty. 6. "God was with him," and this is the last evidence I give of it, that he was kept faithful to the covenant, faithful to Israel and to Israel's God right through. Joseph stuck to his people and to their God: though he must live in Egypt, he will not be an Egyptian; he will not even leave his dead body to lie in an Egyptian pyramid. The Egyptians built a costly tomb for Joseph: it stands to this day, but his body is not there. "I charge you," says he, "take my bones with you; for I do not belong to Egypt, my place is in the land of promise." "He gave commandment concerning his bones." Let others do as they will; as for me, my lot is cast with those who follow the Lord fully. Yes, my Lord, where Thou dwellest I will dwell; Thy people shall be my people, and Thy God my God, and may my children be Thy children to the last generation. If the Lord is with you that is what you will say, but if He is not with you, and you prosper in" the world, and increase in riches, you will turn your back on Christ and His people, and we shall have to say as Paul did, "Demas hath forsaken me, having loved this present world." III. Thirdly, let us observe, THE RESULT OF GOD'S BEING WITH JOSEPH. The result was that "he was a prosperous man"; but notice that, although the Lord was with Joseph, it did not screen him from hatred. "The Lord was with him," but his brethren

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. 39:7-12 Beauty either in men or women, often proves a snare both to themselves and others. This forbids pride in it, and requires constant watchfulness against the temptation that attends it. We have great need to make a covenant with our eyes, lest the eyes infect the heart. When lust has got power, decency, and reputation, and conscience, are all sacrificed. Potiphar's wife showed that her heart was fully set to do evil. Satan, when he found he could not overcome Joseph with the troubles and the frowns of the world, for in them he still held fast his principle, assaulted him with pleasures, which have ruined more than the former. But Joseph, by the grace of God, was enabled to resist and overcome this temptation; and his escape was as great an instance of the Divine power, as the deliverance of the three children out of the fiery furnace. This sin was one which might most easily beset him. The tempter was his mistress, one whose favour would help him forward; and it was at his utmost peril if he slighted her, and made her his enemy. The time and place favoured the temptation. To all this was added frequent, constant urging. The almighty grace of God enabled Joseph to overcome this assault of the enemy. He urges what he owed both to God and his master. We are bound in honour, as well as justice and gratitude, not in any thing to wrong those who place trust in us, how secretly soever it may be done. He would not offend his God. Three arguments Joseph urges upon himself. 1. He considers who he was that was tempted. One in covenant with God, who professed religion and relation to him. 2. What the sin was to which he was tempted. Others might look upon it as a small matter; but Joseph did not so think of it. Call sin by its own name, and never lessen it. Let sins of this nature always be looked upon as great wickedness, as exceedingly sinful. 3. Against whom he was tempted to sin, against God. Sin is against God, against his nature and his dominion, against his love and his design. Those that love God, for this reason hate sin. The grace of God enabled Joseph to overcome the temptation, by avoiding the temper. He would not stay to parley with the temptation, but fled from it, as escaping for his life. If we mean not to do iniquity, let us flee as a bird from the snare, and as a roe from the hunter. 39:13-18 Joseph's mistress, having tried in vain to make him a guilty man, endeavoured to be avenged on him. Those that have broken the bonds of modesty, will never be held by the bonds of truth. It is no new thing for the best of men to be falsely accused of the worst of crimes, by those who themselves are the worst of criminals. It is well there is a day of discovery coming, in which all shall appear in their true characters. 39:19-23 Joseph's master believed the accusation. Potiphar, it is likely, chose that prison, because it was the worst; but God designed to open the way to Joseph's honour. Joseph was owned and righted by his God. He was away from all his friends and relations; he had none to help or comfort him; but the Lord was with Joseph, and showed him mercy. Those that have a good conscience in a prison, have a good God there. God gave him favour in the sight of the keeper of the prison; he trusted him to manage the affairs of the prison. A good man will do good wherever he is, and will be a blessing even in bonds and banishment. Let us not forget, through Joseph, to look unto Jesus, who suffered being tempted, yet without sin; who was slandered, and persecuted, and imprisoned, but without cause; who by the cross ascended to the throne. May we be enabled to follow the same path in submitting and in suffering, to the same place of glory.