My List of LinksTo master page: How to deal with lust and temptation
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Old Testament Joseph, dealing with lust By John Chopores (Genesis 39:1-23 ASV) (1) And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh's, the captain of the
guard, an Egyptian, bought him of the hand of the Ishmaelites,
that had brought him down thither. (2) And Jehovah was with Joseph, and he was
a [1]prosperous
man; and he was in the house of his master the Egyptian. (3) And his master saw
that Jehovah was with him, and that Jehovah made all that he did to [2]prosper
in his hand. (4) And Joseph [3]found
favor in his sight, and he ministered unto him: and he made him overseer over
his house, and all that he had he put into his hand. (5) And it came to pass
from the time that he made him overseer in his house, and over all that he had,
that Jehovah blessed the Egyptian's house for Joseph's sake; and the blessing
of Jehovah was upon all that he had, in the house and in the field. (6) And he
left all that he had in Joseph's hand; and he knew not aught {that was} with
him, save the bread which he did eat. And Joseph was comely, and well-favored.
(7) And it came to pass after these things, that his master's wife cast her
eyes upon Joseph; and she said, Lie with me. (8) But he refused, and said unto
his master's wife, Behold, my master knoweth not what
is with me in the house, and he hath put all that he hath into my hand: (9) he
is not 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? (10) And it came to pass, as she spake
to Joseph day by day, that he hearkened not unto her, to lie by her, {or} to be
with her. (11) And it came to pass about this time, that he went into the house
to do his work; and there was none of the men of the house there within. (12)
And she [4]caght him by his garment, [5]saying,
[6]Lie
with me: and he [7]left
his garment in her hand, and [8]fled,
and got him out. (13) And it came to pass, when she [9]saw
that he had left his garment in her hand, and was fled forth, (14) that she
called unto the men of her house, and spake unto
them, saying, See, he hath brought in a Hebrew unto us to [10]mock
us: he came in unto me to lie with me, and I cried with a loud voice: (15) and
it came to pass, when he heard that I lifted up my voice and cried, that he
left his garment by me, and fled, and got him out. (16) And she laid up his
garment by her, until his master came home. (17) And she spake
unto him according to these words, saying, The Hebrew servant, whom thou hast [11]brought
unto us, came in unto me to mock me: (18) and it came to pass, as I lifted up
my voice and cried, that he left his garment by me, and fled out. (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. (20) And Joseph's master took him, and put
him into the prison, the place where the king's prisoners were bound: and he
was there in the prison. (21) But Jehovah was with Joseph, and showed kindness
unto him, and gave him [12]favor
in the sight of the keeper of the prison. (22) And the keeper of the prison
committed to Joseph's hand all the prisoners that were in the prison; and
whatsoever they did there, he was the doer of it. (23) The keeper of the prison
looked not to anything that was under his hand, because Jehovah was with him;
and that which he did, Jehovah made it prosper.
1. God used the unjust treatment of Joseph as a way
to glory. Cf. Gen.39:23-41:1&12. See also Heb.12:2. 2. Joseph carried and was a blessing wherever he
went! Cf. Gen. 39:2,21-23. Like Jacob he had God's companionship. 3. Like Eve [Gen.3], Potiphar's
wife passed the blame on to another. Cf. Gen. 39:14. "he hath brought in a
Hebrew ... to mock us" 4. The job in Potiphar's
house was good training for the job under Pharaoh. God has a plan for each of
His people! 5. Lust of the eyes [cf. 1
Jn.2:16;Gen.3:6;Mat.4:8-10.], is often the starting place of more lust. (a)
Joseph tries to awaken her conscience. cf. vs. 9. He returns good for bad cf.
Rom.12:17. (b)
Joseph ran away, there is a time to talk and a time to run! cf.12. Cf.1
Thess.5:22. (c)
Lust becomes anger, hatred and revenge. cf. vss.
14-20. 6. Potiphar could have
had Joseph killed! [Please note that Potiphar was
captain of the executioners]. However there was not a trial. (a)He
was put in fetters. Cf. Psa. 105:17-18. 7. The keeper of the prison was a subordinate of
Potiphar. 8. Joseph's reward in the outcome- (a)
He was a better person. (b)
Ruler over the Some other thoughts,
on this passage- 1. When, Josaph, first
came to Potiphar's
house, he brought the blessing of God, with him! (see, footnotes on the Hebrew,
for this passage). a. It
was a continuous blessing! b. It
was observable! cf.vss. 3-5. 2. During, the temptation, Potiphar's
wife, ordered Josaph, to "Lie" with her!
See, footnote on Hebrew word for "Lie". There is a time to obey
leaders, and a time, not to! Cf. Acts 3. After, Josaph, left
the house, she (Potiphar's wife) thought over
carefully how to "get even" with Josaph!
See footnotes on "saw" (in, vs. 13.). A Verse by verse look at the passage: Verse 6. Joseph was a goodly person, and well favored.— hpy harm hpyw
rat yepkeh thoar,
vipheh mareh, beautiful in
his person, and beautiful in his countenance. The same expressions are used
relative to Rachel; see them explained Genesis 29:17. The beauty of Joseph is celebrated over all the East, and the Persian poets vie with each other in descriptions of his comeliness. [ADAM CLARKE.]. Genesis 39:7 Vs. 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 favor would help him forward; and it was at his utmost
peril if he slighted her, and made her his enemy. The time and place favored
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 honor, 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.[MATTHEW HENRY.]. Verse 9. How then— űyaw veeik, and how? Joseph gives two most powerful reasons for his noncompliance with the wishes of his mistress: 1. Gratitude to his master, to whom he owed all that he had. 2. His fear of God, in whose sight it would be a heinous offense, and who would not fail to punish him for it. With the kindness of his master and the displeasure of God before his eyes, how could he be capable of committing an act of transgression, which would at once have distinguished him as the most ungrateful and the most worthless of men? [ADAM CLARKE.]. Genesis 39:9 There
is none greater in this house than I; neither hath he kept back any thing
from me but thee, because thou art his
wife: how then can I do this great wickedness, and sin against God? (KJV) she said, to him, in a bold and impudent manner, in plain words,
having given signs and hints, and dropped expressions tending thereto before,
as it is probable: lie with me; now directly,
there being both opportunity and convenience, perhaps her chamber was near: this
was a very great temptation to a young man in single life and living well, from
his mistress, who had it greatly in her power to make him should he consent, or
ruin him should he deny. [JOHN GILL.]. Genesis 39:12 And she caught him by his garment, saying,
Lie with me: and he left his garment in her hand, and fled, and got him out.
(KJV) Ver.
12. And she caught him by his garment, saying, lie
with me, &c.] It is very probable that
before this time, as soon as ever she began to speak to him, he got away as
fast as he could, and would not hear her; wherefore she now laid hold on his
garment, in order to detain him, that she might have time to parley with him,
and so prevail: and he left his
garment in her hand, and fled, and got him out; it was his outward loose
garment she laid hold on, out of which he slipped himself, and so got clear of
her, and ran away, and got out of the house as fast as he could: this he did,
because he would not struggle with his mistress for his garment, which no doubt
by his strength he could have got from her; and partly lest he should by
handling of her have carnal desires excited in him, and so be overcome with her
temptation. [John Gill]. 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. [Matthew H.]. Genesis 39:13 And it came to pass, when she saw that
he had left his garment in her hand, and was fled forth, (KJV)
Verse 21. The Lord was with Joseph— It is but of little
consequence where the lot of a servant of God may be cast; like Joseph he is
ever employed for his master, and God honors him and prospers his work. 1. HE who acknowledges God in all his ways, has the promise that
God shall direct all his steps. Joseph’s captivity shall promote God’s glory;
and to this end God works in him, for him, by him. Even the irreligious can see
when the Most High distinguishes his followers. Joseph’s master saw that Jehovah
was with him; and from this we may learn that the knowledge of the true God was
in and
Isaac had been in behind
them. 2. Joseph’s virtue in resisting the solicitations of his
mistress was truly exemplary. Had he reasoned after the manner of men, he might
have soon found that the proposed intrigue might be carried on with the utmost secrecy and
greatly to his secular advantage. But he chose to risk all rather than injure a
kind benefactor, defile his conscience, and sin against God. Such conduct is so
exceedingly rare that his example has stood on the records of time as almost
without a parallel, admired by all, applauded by most,
and in similar circumstances, I am afraid, imitated by few. The fable of the
brave and virtuous Bellerophon and Sthenobaea, wife of Proetus, king
of the Argives, was probably founded on this history. 3.
Joseph fled and got him out. To know when to fight and when to fly are of great
importance in the Christian life. Some temptations must be manfully met,
resisted, and thus overcome; from others we must fly. He who stands to contend
or reason, especially in such a case as that mentioned here, is infallibly
ruined. Principiis obsta,
“resist the first overtures of sin,” is a good maxim. After-remedies come too
late. 4.
A woman of the spirit of Potiphar’s wife is capable
of any species of evil. When she could not get her wicked ends answered, she
began to accuse. This is precisely Satan’s custom: he first tempts men to sin,
and then accuses them as having committed it, even where the temptation has
been faithfully and perseveringly resisted! By this means he can trouble a
tender conscience, and weaken faith by bringing confusion into the mind. Thus
the inexperienced especially are often distracted and cast down; hence Satan is properly called the accuser of the brethren, Revelation 12:10. [ADAM CLARKE.]. JOS 6:17-19. 17 ¶ And the
city shall be accursed, even it, and all that are therein, to the LORD: only Rahab the harlot shall live, she and all that are with her
in the house, because she hid the messengers that we sent. 18 And
ye, in any wise keep yourselves from the accursed thing, lest ye make
yourselves accursed, when ye take of the accursed thing, and make the camp of 19 But
all the silver, and gold, and vessels of brass and iron,
are consecrated unto the LORD: they shall come into the treasury of the LORD. “Ver. 17. And the city
shall be accursed, &c.] Or, be a "cherem",
devoted to the Lord, as it follows: [even] it
and all that [are] therein, to the Lord; the city and the inhabitants of it
should be devoted to destruction, and the riches and spoil of it dedicated to
sacred uses, and not become the property of the Israelites; for as this was the
first city in the had of Canaan that was conquered, it was fit the firstfruits of the conquest should be the Lord's, as an
acknowledgment of his gift of the land unto them, and that the conquest of it
was owing to him; though it might be some mortification to the Israelites, and
a trial of their faith and obedience, that the first and so fine a city should
not become their habitation, but be utterly destroyed, and not to be built
more; and all the riches of it either consumed, or converted to other uses, and
not their own. This Joshua thought fit to declare to the Israelites, before the
taking of the city, that they might know what they had to do.” [JOHN GILL.]. “#17-27 “17.
Accursed — That is, devoted to utter destruction. This he speaks by direction
from God, as is evident from 1 Kings 16:34. To the Lord — Partly because the
first-fruits were appropriated to God; partly lest the soldiers being glutted
with the spoil of the rich city, should grow sluggish in
their work; and partly to strike the greater terror into the rest of their
enemies.” [WESLEY.]. [1]06743 tsalach {tsaw-lakh'} or tsaleach {tsaw-lay'-akh} a primitive root; TWOT - 1916,1917; v AV - prosper 44, come 6, prosperous 5, come mightily 2,
effected 1, good 1, meet 1,
break out 1, went over 1, misc 3; 65 1) (Qal) to rush 2) to advance, prosper, make progress, succeed, be profitable 2a) (Qal) to prosper 2b) (Hiphil) 2b1) to make
prosperous, bring to successful issue, cause to prosper 2b2) to show or
experience prosperity, prosper 08688 Stem - Hiphil
See 08818 Mood - Participle See 08813 Count - 857 1) The participle represents an action or condition in its
unbroken continuity, and
corresponds to the English verb, "to be" with the present participle.
It may be used of present, past or future time. 1a) present time what are you
doing 1b) past time "he was
still speaking" when another came 1c) future time we are destroying - e.g. are about to destroy [2]08688
Stem - Hiphil See 08818 Mood - Participle See 08813 Count - 857 1) The participle represents an action or condition in its
unbroken continuity, and
corresponds to the English verb, "to be" with the present participle.
It may be used of present, past or future time. 1a) present time what are you
doing 1b) past time "he was
still speaking" when another came 1c) future time we are destroying - e.g. are about to destroy [3]04672 matsa' {maw-tsaw'} a primitive root; TWOT - 1231; v AV - find 359, present 20, find out 20, come 8, meet 5,
befall 5, get 4, suffice 3,
deliver 2, hit 2, left 2, hold 2, misc 24; 456 1) to find, attain to 1a) (Qal) 1a1) to find 1a1a) to find, secure, acquire, get
(thing sought) 1a1b) to
find (what is lost) 1a1c) to
meet, encounter 1a1d) to
find (a condition) 1a1e) to
learn, devise 1a2) to find out 1a2a) to
find out 1a2b) to
detect 1a2c) to
guess 1a3) to come
upon, light upon 1a3a) to
happen upon, meet, fall in with 1a3b) to
hit 1a3c) to
befall Mood -
Imperfect See 08811 Count - 19885 [4]08610 taphas {taw-fas'} a primitive root; TWOT - 2538; v AV - take 27, taken 12, handle 8, hold 8, catch 4, surprised
2, misc 4; 65 1) to catch, handle, lay hold, take hold of, seize, wield 1a) (Qal) 1a1) to lay hold
of, seize, arrest, catch 1a2) to grasp
(in order to) wield, wield, use skilfully 1b) (Niphal) to be seized, be arrested, be caught, be taken,
captured 1c) (Piel) to catch, grasp (with the hands) Mood - Imperfect See 08811 Count - 19885 The imperfect expresses an action, process or condition which
is incomplete, and it has a wide range of meaning: 1a) It is used to describe a single (as opposed to a
repeated) action in the past; it
differs from the perfect in being more vivid and pictorial. The
perfect expresses the "fact", the imperfect adds colour
and movement by suggesting the "process" preliminary to its completion. he put forth his hand to the door it came to a halt I began to hear 1b) A phrase such as "What seekest
thou?", refers not only to the present, but
assumes that the search has continued for some time. Why do you weep? Why refuse to eat? Why are you
distressed? These relate not so
much as to one occasion, as to a continued condition. 2) The kind of progression or imperfection and unfinished
condition of the action may
consist it its frequent repetition. 2a) In the present: it is
"said" today a wise son
"maketh glad" his father 2b) In the past: "and so he
did" - regularly, year by year a mist
"used to go up" the fish which
"we used to eat" the manna
"came down" - regularly he
"spoke" -
repeatedly 3) The imperfect is used to express the "future",
referring not only to an action which
is about to be accomplished but one which has not yet begun: 3a) This may be a
future from the point of view of the real present; as: Now "shalt thou see what I will do" "We will
burn" thy house 3b) It may be a
future from any other point of view assumed; as: he took his
son the "was to reign" she stayed to
see what "should be done" 4) The usage of 3b may be taken as the transitive to a common
use of the imperfect in
which it serves for an expression of those shades of relation among
acts and thoughts for which English prefers the conditional moods.
Such actions are strictly "future" in reference to the assumed point
of relation, and the simple imperfect sufficiently
expresses them; e.g. of every tree
thou "mayest eat" "could we
know" he
"would" say 5a) The imperfect follows particles expressing
"transition",
"purpose", "result" and so forth as, "in order
that", "lest"; e.g. say thou art my
sister, "that it may be well with thee" let us deal
wisely with the nation, "lest it multiples" 5b) When however there is a strong feeling of
"purpose", or when it is meant to be
strongly marked, then of course the moods are employed; e.g. raise me up
"that I may requite them" who will entice
Ahab "that he may go up" what shall we do
"that the see may be calm" The moods are also
employed to express that class of future actions
which we express in the "optative" "may I
die" "may"
the LORD "establish" his word "may" the child "live" [5]0559 'amar {aw-mar'} a primitive root; TWOT - 118; v AV - said 4874, speak 179, answer 99, command 30, tell 29,
call 7, promised 6, misc.
84; 5308 1) to say, speak, utter 1a) (Qal) to say, to
answer, to say in one's heart, to think, to command, to
promise, to intend Mood - Infinitive See 08812 Count - 4888 [6]07901 shakab {shaw-kab'} a primitive root; TWOT - 2381; v AV - lie 106, sleep 48, lie down 43, rest 3, lien 2, misc 10; 212 1) to lie down 1a) (Qal) 1a1) to lie, lie
down, lie on 1a2) to lodge 1a3) to lie (of
sexual relations) 1a4) to lie down
(in death) 1a5) to rest,
relax (fig) 1b) (Niphal) to be lain with (sexually) 1c) (Pual) to be lain with (sexually) 1d) (Hiphil) to make
to lie down 1e) (Hophal) to be laid Mood - Imperative See 08810 Count - 2847 This verb class indicates an order or a command. Go up to the city. Wash yourself. [7]05800 `azab {aw-zab'} a primitive root; TWOT - 1594,1595; v AV - forsake 129, leave 72, leave off 4, faileth
2, fortify 2, help 2, committeth 1, destitute 1, refuseth
1, surely 1; 215 1) to leave, loose, forsake 1a) (Qal) to leave 1a1) to depart from, leave behind, leave,
let alone 1a2) to leave,
abandon, forsake, neglect, apostatise 1a3) to let
loose, set free, let go, free Mood - Imperfect See 08811 Count - 19885 [8]05127 nuwc {noos} a primitive root; TWOT - 1327; v AV - flee 142, flee away 12, abated 1, displayed 1, flight 1,
hide 1, flee out 1, lift
up a standard 1, variant 1; 161 1) to flee, escape 1a) (Qal) 1a1) to flee 1a2) to escape 1a3) to take flight,m depart, disappear 1a4) to fly (to
the attack) on horseback Mood - Imperfect See 08811 Count - 19885 [9]07200 ra'ah {raw-aw'} a primitive root; TWOT - 2095; v AV - see 879, look 104, behold 83, shew
68, appear 66, consider 22, seer 12, spy 6,
respect 5, perceive 5, provide 4, regard 4, enjoy 4, lo 3, foreseeth 2, heed 2, misc 74;
1313 1) to see, look at, inspect, perceive, consider 1a) (Qal) 1a1) to see 1a2) to see,
perceive 1a3) to see,
have vision 1a4) to look at,
see, regard, look after, see after, learn about,
observe, watch, look upon, look out, find out 1a5) to see,
observe, consider, look at, give attention to, discern,
distinguish 1a6) to look at,
gaze at Mood - Infinitive See 08812 Count - 4888 a) Piel usually expresses an
"intensive" or "intentional" action. Qal Piel he broke he broke to pieces, he smashed he sent he sent away, he expelled he completed he paid, he compensated he learned he taught to become great to
make great [10]06711 tsachaq {tsaw-khak'} a primitive root; TWOT - 1905; v AV - laugh 6, mock 4, sport 2, play 1; 13 1) to laugh, mock, play ... 1b) (Piel) 1b1) to jest 1b2) to sport, play, make sport, toy with, make a toy of [11]0935 bow' {bo} a primitive root; TWOT - 212; v AV - come 1435, bring 487, ... in 233, enter 125, go 123,
carry 17, ...down 23, pass
13, ...out 12, misc 109; 2577 1b) (Hiphil) 1b1) to lead in 1b2) to carry in 1b3) to bring
in, cause to come in, gather, cause to come, bring near,
bring against, bring upon 1b4) to bring to
pass Mood - Perfect See 08816 Count - 2675 a) Hiphil usually expresses the
"causative" action of Qal - see 08851 Qal Hiphil he ate he caused to eat, he fed he came he caused to come, he brought he reigned he made king, he crowned [12]02580 chen {khane} from 02603; TWOT- 694a; n m AV - grace 38, favour 26, gracious
2, pleasant 1, precious 1, wellfavoured + 02896 1; 69 1) favour, grace, charm 1a) favour, grace, elegance 1b) favour, acceptance
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