NL 103: Joseph in Prison
Genesis 39:1-23
September 25, 2022
Genesis 39:1-23
TRIGGER WARNING STORY - sexual assault, false accusation
The story failed seducations and false accusations of rape has many instances in ancient literature (Egyptian story of two brothers, Greek stories of Bellerophon and Anteia, Hippolytus and Phaedra, Peleus and Astydamia, etc)
Extremely difficult in regards to centuries of abuse of women by men and the cultures and communities who refused to listen to the women.
This story comes on the heels of Judah and Tamar - a complicated story (to say the least). “Both involve sexually aggressive foreign women, a common trope in Hebrew scriptures (cf. Prov. 5:3-4). In their reception history, however, Tamar is celebrated as a heroine while Potiphar’s wife is considered a villainess”. Ashley Wilcox, The Women’s Lectionary, p. 192
The Joseph Novella is a great story, but very hard to cover in one week. Lots of themes can come from different parts of the story
Sibling rivalry, flipping tradition of elder being dominant - Repeated Ishmael/Isaac, Jacob/Esay, Joseph/Brothers
Generational trauma - Jacob was the victim of parental preferential treatment, and he does the same to his kids
Gender norms - Joseph’s “coat of many colors” was also “royal virgin garment”
Cycles of violence -
Systems of injustice - slavery of Joseph leads directly to enslavement of all of Israel.
Sexual assault/misconduct - Might issue a trigger warning for this story as it deals explicitly with sexual coercion.
Chapters 39 also appear to be a narrative within the larger narrative - the story of Joseph in Egypt (ch. 39-41) completely separate from Joseph and his family (ch. 37 and 42+)
There is nothing about Joseph's family in this or the next two chapters
Three main sections:
vv. 1-6 Joseph’s new situation
vv. 7-20 The seduction and escape
vv. 21-23 Joseph’s new situation
God remains in the background, but ever present
V. 2 “The LORD was with Joseph”
V. 21 “The LORD was with Joseph”
V. 23 “Whatever [Joseph] did, the LORD made it prosper”
“The nine references to God that bracket this chapter strike the key theme. In his isolation from family and homeland, even in prison, the witness is clear: God has not abandoned him. God’s presence is a more unobtrusive, behind-the-scenes type of presence than is common up to this point in Genesis, but it is effective for good for both Joseph and those among whom he lives. God does not act alone, but works in and through Joseph and his considerable competence.” (Terrence Fretheim, The Discipleship Study Bible, Westminster John Knox Press, p. 54)
Experiencing God and Experiencing life - v. 1-6 and 21-23 are where God is mentioned as a concrete clear theological foundation, yet it is vv. 7-20 where the messy story of life takes place.
“A story that struggles with the contact of real life with real faith…This narrative assumes an essential compatibility between experience of Yahweh and experience of life.” Walter Brueggemann, Interpretation: Genesis,p. 319.
Interesting parallel to the larger Joseph story
Joseph is, unexpectedly in a position of privilege (first a young brother lifted up by his father, then a foreign prisoner and slave put in a position as head of a prominent household)
His position of privilege leads him into a terrible situation (his brother’s attack and Potifar’s wife’s seduction)
He ends up imprisoned
Consistent theme throughout the highs and the lows - God’s presence
Joseph and Power
Joseph’s power comes from his relationship with God
That relationship leads him both to great power and privilege and to destitution and imprisonment - in all cases Joseph remains faithful and made him prosper
Even in his “lowest moments” in the jail - as a slave to Potifar - Joseph fulfills Abram’s call to be a blessing. All of Potifar’s household is blessed and prospers and the prisoners are blessed and prosper.
Joseph is tempted to use his power for his advantage - he is seduced by the Empire - in this case represented by Potifar’s wife.
Interesting that Joseph is a slave and while Potifar’s wife is technically free Joseph regards her (as does the text) as the property of her husband.
Both are marginalized people, yet she has more power than he as is seen by the aftermath where he is sent to rot in prison
“This text is reminiscent of lynching stories from the U.S. South, where white mobs claimed to protect the sexuality of white women by lynching black men. Although the white women in that culture has less power than the white men, the women participated in their own objectification by accusing black men. As a result, the black community - the people with the least power - suffered the most harm.” Wilcox, p.193
Is Potifar’s wife a stand-in for the seduction that those who find themselves in power often face- the seduction of ego, of self-interest, or coercive power over others instead of a just power which blesses all it touches?
Joseph represents the tree that is planted by the water- one that will not be moved from his relationship with God no matter the circumstances.
Also a fascinating contrast to David who, at the peak of his power, will simply take what he wants without regard to the injustice or consequences of his actions.
Finally, Joseph’s refusal and flight from Potifar stands in stark contrast the many women (biblical, historical, and current) who have been unable to flee from their sexual aggressors and who were not listened to, blamed, and/or silenced regarding their sexual assault.
“The Joseph story in Gen 39:7-18 is framed as a failed seduction and false accusation of rape, rather than as attempted rape, but the moment the Egyptian woman grabs his garment some sort of assault is underway” Wilda Gafney, Womanist Midrash, p. 124n19
Opening music: Misirlou, One Man 90 Instruments by Joe Penna/MysteryGuitarMan at MIM
Closing Song by Bryan Odeen