{"id":7,"date":"2017-08-14T14:58:49","date_gmt":"2017-08-14T12:58:49","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=7"},"modified":"2017-10-13T19:52:03","modified_gmt":"2017-10-13T17:52:03","slug":"joseph-understanding-gods-purpose","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2017\/08\/14\/joseph-understanding-gods-purpose\/","title":{"rendered":"Joseph Understanding God\u2019s Purpose"},"content":{"rendered":"

Introduction<\/p>\n

At the beginning of Joseph\u2019s story, his life seems ideal. He was his father\u2019s favored son. His dreams seemed to point to his future greatness. However, Joseph\u2019s life would quickly turn tr<\/span>agic. Jealous of their brother\u2019s favored position and angered at his dreams of ruling over them, Joseph\u2019s brothers cast him into a pit and sold him as a slave to a passing caravan. They brought back only his bloodied robe and let their father, Jacob, conclude the worst. From this point forward, Joseph\u2019s life would take many turns. He would suffer false accusations and imprisonment bef<\/span>ore being promoted to a position of power in Egypt. Through it all, Joseph remained faithful to God, and God never abandoned him. Joseph\u2019s story teaches us a profound lesson: No matter our circumstances or others\u2019 actions, God will accomplish His purpose.<\/span><\/span><\/p>\n

Looking at the steps that make up the lives of people like Joseph is one way to engage with the story of the Bible. This is the approach taken by the Studies<\/em><\/span> in Faithful Living<\/em> series. In this volume, we examine the life of a man who remained faithful to God despite injustice and betrayal, drawing out the lessons his faithful response provide for us. We a<\/span>lso see how God works behind the scenes to accomplish His greater purpose. Studying the Bible in this way teaches us to model the exceptional characters of Scripture and grow in our efforts to imitate Christ. In doing so, we enter deeper into the story the Bible narrates for us: God\u2019s redemption of creation\u2014a story that continues in the lives of all who respond to Him today.<\/span><\/p>\n

We begin in Chapter 1<\/a> <\/span>with Joseph\u2019s fall from favor as his brothers jealously sell him to passing slave traders. In Chapter 2<\/a>, we see how Joseph resisted temptation and literally fled from sin. Chapter 3<\/a> shows Joseph remai<\/span>ning faithful in spite of suffering through a false imprisonment. In Chapter 4<\/a>, Joseph\u2019s perseverance pays off as he is promoted to a position of power in Egypt. The story shifts to Joseph\u2019s brothers <\/span>in Chapter 5<\/a>, portraying the guilt and shame they continued to feel years after they sold their brother. In Chapter 6<\/a>, we see how Joseph chose not to take vengeance on his brothers, but to test them t<\/span>o see if they had changed. Chapter 7<\/a> depicts the emotional reunion between Joseph and his family, along with Joseph\u2019s recognition that God had used the many trials of his life to accomplish His greate<\/span>r purpose. Finally, in Chapter 8<\/a>, we see Joseph forgive his brothers after his father\u2019s death.<\/p>\n

To help you dig deeper into these biblical accounts, we\u2019ve arranged each chapter into five sections. In S<\/em><\/span>etting the Stage<\/em>, we introduce the theme of the chapter and the significant literary, historical, and cultural details of the story at hand. A Closer Look<\/em> illuminates the narrative by walking you thro<\/span>ugh the story itself. Throughout the Bible<\/em> connects the Old and New Testaments and shows how the biblical authors have understood the story under consideration at various points in biblical history. B<\/em><\/span>eyond the Bible<\/em> accomplishes a similar task by exploring the story within various historical contexts. This leads to the Application<\/em>, where we discuss the relevance of Joseph\u2019s experiences for our liv<\/span>es today. Application and reflection questions conclude each chapter to help you contemplate and internalize what you\u2019ve learned.<\/p>\n

In Joseph\u2019s story, we see God accomplishing His purpose despite the in<\/span>tention of others. Joseph endured suffering for many years: His brothers wanted to be rid of him. His refusal to sin with Potiphar\u2019s wife resulted in his false imprisonment. When a fellow prisoner could provide Joseph a chance for freedom, Joseph was forgotten for two m<\/span>ore years. Yet through it all, God was working to accomplish His purpose. At the end of his story, Joseph recognized God\u2019s greater purpose for his life. He told his brothers, \u201cyou planned evil against me, but God planned it for good, in order to do this\u2014to keep many people alive\u2014as it is today\u201d (<\/span>Gen 50:20<\/a>). May this study encour<\/span>age you to recognize how God\u2019s sovereign purposes are being accomplished in your life.<\/p>\n

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<\/span><\/span>Setting the Stage<\/p>\n

Theme. Life is filled with highs and lows, straits and crossroads. We rarely have a clear picture of how our day-to-day experiences string together to make up our life as a whole. An<\/span>d yet we know that God weaves His grand plan with the threads of our individual stories. It\u2019s usually only through hindsight that we can see how He\u2019s been at work all along.<\/p>\n

The story of Joseph is suc<\/span>h a tale\u2014one with tatters and frayed ends that may appear to be a life unraveling. But as time passed and God orchestrated his circumstances, Joseph could say that God had, indeed, woven a masterpiece of good. Joseph\u2019s story o<\/span>pens with a tragic betrayal by his brothers. Yet in spite of such treachery, Joseph would come to recognize the sovereign providence of God (Gen 50:20<\/a>). And we can have the s<\/span>ame confidence that God is at work in every situation we face (Rom 8:28<\/a>).<\/p>\n

Literary Context. Joseph\u2019s story begins in Gen 37<\/a> and continues to the end of the book (chapter 50<\/a>), making it the longest com<\/span>plete narrative in Genesis. Not only does it tell the story of Joseph\u2019s rise from the mire of a Canaanite pit to the right hand of Pharaoh, it help us understand why God\u2019s people are suddenly enslaved in Egypt when we reach the <\/span>first chapters of Exodus.<\/p>\n\n\n\n
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Quick Bit Genesis 37<\/a> opens with \u201cthe generations (toledoth<\/em>) of Jacob\u201d (Gen 37:2a<\/a>). Throughout Genesis, the Hebrew word toledoth<\/em> is used to mark ma<\/span>jor sections or introduce genealogies. In Genesis 2:4<\/a> \u201cthe toledoth<\/em> of the heavens and the earth\u201d introduces the account of Adam and Eve in the garden of Eden. In Genesis 6:9<\/a> it introduces the story o<\/span>f Noah. The toledoth<\/em> of Terah introduces the story of his son Abraham (Gen 11:27<\/a>). The phrase is used throughout Genesis (see Gen 5:1<\/a>; 10:1<\/a>, 32<\/a>; 11:10<\/a>; 25:12<\/a>, 19<\/a>).<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Joseph\u2019s story revolves around the <\/span>ongoing rivalry between Joseph and his 10 brothers, a hatred born of their father\u2019s favoritism. To understand how this family dynamic developed, we have to go back to the story of Jacob and his wives. We know from <\/span>Gen 29\u201330<\/a> that Jacob loved Rachel and chose her as his wife. For seven years he served her father, Laban, to earn the right to marry her. At the wedding, however, Laban tricked Jacob int<\/span>o marrying his older daughter, Leah. To marry Rachel, Jacob had to work for another seven years and pay a second bride price. Even though his marriage to Leah was fruitful, Jacob loved Rachel more. She was the woman he desired from the moment they met (see <\/span>Gen 29:30<\/a>).<\/p>\n

<\/a><\/p>\n

Leah bore Jacob six sons (Reuben, Simeon, Levi, Judah, Issachar, and Zebulun); he had two more sons with Leah\u2019s servant, Zilpah (<\/span>Gad and Asher). Jacob also had two sons with Rachel\u2019s servant, Bilhah (Dan and Naphtali). All this time, Rachel was unable to conceive. Eventually, Rachel gave birth to Joseph (Gen 30:22\u201323<\/a>). Later, s<\/span>he died while giving birth to their second son, Benjamin (Gen 35:16\u201320<\/a>).<\/p>\n

Joseph was his father\u2019s favorite because he was Rachel\u2019s firstborn son. Her untimely death likely contributed to Jacob\u2019s contin<\/span>ued preference for Joseph, but this partiality demoralized the other brothers. In sharing his dreams with them, Joseph only amplified their anger. Eventually, their simmering envy and bitterness boiled over, and they rid themselves of their irritation: They sold Joseph to passing slave traders bound for Egypt (<\/span>Gen 37:27\u201328<\/a>).<\/p>\n

Historical & Cultural Background. The slave trade was a thriving industry<\/span> in the ancient world. Dothan, where Joseph\u2019s brothers pastured their flock, was situated along the major caravan route running from Gilead to Egypt. Caravans carried goods such as spices, myrrh, and balm from southern Arabia to Egypt.<\/span>1<\/a> They also transported slaves from Syria and Canaan. Egyptian documents show that the sale of such slaves was common.2<\/a><\/p>\n

Joseph\u2019s brothers sold him for 20 shekels of <\/span>silver, the typical price for slaves of Joseph\u2019s age (see Lev 27:5<\/a>) and a little more than double what a shepherd earned in a year. (A hired shepherd could expect to make about eight shekels a year.3<\/a>)<\/span> After they arrived in Egypt, the traders sold Joseph again, this time to Potiphar, an Egyptian official. Wealthy officials like Potiphar bought slaves for household chores and fieldwork\u2014barely a step <\/span>up from the pit for Jacob\u2019s favorite son.<\/p>\n

The adolescent Joseph must have felt frightened and confused by this degrading turn of events. As he tumbled from a comfortable perch as his father\u2019s favorit<\/span>e child into the darkness of the pit and the indignity of a foreign slave market, he must have doubted his bright visions of the future. But God was accomplishing His purpose through these difficult circumstances, and He would bless Joseph: The beloved son turned slave would gain Potiphar\u2019s trust and rise to a position of authority within his house (<\/span>Gen 39:2\u20136<\/a>).<\/p>\n<\/div>\n<\/div>\n

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A Closer Look<\/p>\n

Joseph, the favored son of Jacob, was young and boisterous. At age 17, he pastured the flock with his older brothers and then tattled on them to their father (Gen 37:2<\/a>). He wore the special robe his father gave him and did not seem to notice that his brothers hated him. When he shared his lofty dreams, he added fuel to the fire of their jealousy.<\/p>\n\n\n\n
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Quick Bit Dreams were taken seriously in the ancient world. People believed they were messages from the gods, containing omens and symbols that revealed the future.<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Joseph was a dreamer\u2014literally. He experienced extremely vivid, meaningful visions. In Genesis 37:5\u201311<\/a>, Joseph tells his family about two of his dreams, both of which strain his tenuous relationship with his brothers.<\/p>\n

<\/a><\/p>\n

In the first dream, Joseph binds sheaves of grain with his brothers. His sheaf stands tall, while his brothers\u2019 bundles gather around and bow before his (Gen 37:7<\/a>). There\u2019s no mystery about the meaning of this dream, and the brothers fire back, \u201cWill you really rule over us?\u201d The narrative emphasizes their response: the brothers \u201chated him even more on account of his dream and because of his words\u201d (Gen 37:8<\/a>).<\/p>\n

<\/a><\/p>\n<\/div>\n<\/div>\n

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A Closer Look<\/p>\n

Joseph, the favored son of Jacob, was young and boisterous. At age 17, he pastured the flock with his older brothers and then tattled on them to their father (Gen 37:2<\/a>). He wore the spec<\/span>ial robe his father gave him and did not seem to notice that his brothers hated him. When he shared his lofty dreams, he added fuel to the fire of their jealousy.<\/p>\n\n\n\n
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Quick Bit Dreams were taken seriously<\/span> in the ancient world. People believed they were messages from the gods, containing omens and symbols that revealed the future.<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Joseph was a dreamer\u2014literally. He experienced extremely vivid, meaning<\/span>ful visions. In Genesis 37:5\u201311<\/a>, Joseph tells his family about two of his dreams, both of which strain his tenuous relationship with his brothers.<\/p>\n

<\/a><\/p>\n

In the first dream, Joseph binds sheaves of grain w<\/span>ith his brothers. His sheaf stands tall, while his brothers\u2019 bundles gather around and bow before his (Gen 37:7<\/a>). There\u2019s no mystery about the meaning of this dream, and the brothers fire back, \u201cWill <\/span>you really rule over us?\u201d The narrative emphasizes their response: the brothers \u201chated him even more on account of his dream and because of his words\u201d (Gen 37:8<\/a>).<\/p>\n

<\/a><\/p>\n

But Joseph doesn\u2019t hesitate to tell<\/span> them about his second dream, sharing this one with his father as well. This time the sun, moon, and eleven stars cluster around him to bow down (Gen 37:9<\/a>). Jacob echoes his sons (Gen 37:10<\/a>). Would he<\/em><\/span>\u2014the patriarch and head of the household\u2014also bow down to Joseph? Readers are left to wonder whether the dreams\u2019 implications are apparent to everyone but the dreamer.<\/p>\n\n\n\n
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Quick Bit The question of Joseph<\/span>\u2019s motivation reflects the ambiguity inherent in reading a narrative. We can view Joseph\u2019s character sympathetically or critically. We can give him the benefit of the doubt\u2014he is na\u00efve and foolish\u2014or we can assume the worst<\/span>\u2014he is calculating and arrogant. Narrators give us clues, but sometimes we have to be content with ambiguity.<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The sparse details in the narrative leave Joseph\u2019s motive open to <\/span>interpretation. Yet, we cannot help but wonder why<\/em> Joseph shared the dreams. Was he trying to anger his brothers? This seems unlikely since he had no fear when leaving his father\u2019s protection to check<\/span> on them in Dothan (Gen 37:17\u201320<\/a>). If he intended to provoke them, he should have expected retaliation. Was he calculating and ambitious, scheming his way into authority over his brothers? This also s<\/span>eems unlikely for the same reason. A cunning and crafty Joseph would have already noted his brothers\u2019 anger and suspected their potential for foul play. He would not have wandered into their camp carefree.<\/span><\/p>\n

Why then, did the teenager essentially taunt his family? We cannot be sure, but our own experience can lend insight. Joseph had grown up as the apple of his father\u2019s eye. His enjoyed a privilege<\/span>d childhood, and such experience often blinds us to the evils in the world\u2014specifically to evils directed at us. Joseph must have thought, \u201cHow could anyone hate me<\/em>?\u201d<\/p>\n

But when the opportunity arose, t<\/span>he brothers seized the moment to eliminate their upstart rival. Both father and son must<\/em> have been blind to the brothers\u2019 hatred, because Jacob casually sent Joseph out to check on them in Shechem, so<\/span>me 50 miles north of Jacob\u2019s camp at Hebron (Gen 37:12\u201314<\/a>). Once there, Joseph learned that his brothers had moved further north to Dothan on the southern edge of the plain of Jezreel, another 15 mile<\/span>s away (Gen 37:15\u201317<\/a>).<\/p>\n

The narrative reveals that the brothers saw Joseph coming \u201cfrom a distance\u201d and made plans to kill him (Gen 37:18\u201320<\/a>). Perhaps Joseph\u2019s coat of many colors made him recognizable<\/span> from afar. Their desire to keep his dreams from coming true fueled their conspiracy (Gen 37:20<\/a>). In a scene of dramatic irony, the brothers\u2019 actions to thwart their little brother set in motion the v<\/span>ery events that would lead to Joseph\u2019s rise to power and the ultimate fulfillment of his visions.<\/p>\n

Before Joseph fell into their hands, his oldest brother, Reuben, came to his rescue by persuading the <\/span>others to throw him in a nearby pit instead of killing him (Gen 37:21<\/a>). Reuben\u2019s actions add another layer of irony: As the eldest of Jacob\u2019s sons, Reuben would have expected to hold a place of promin<\/span>ence among the brothers\u2014an expectation threatened by the message of Joseph\u2019s dreams. But Reuben had wronged Jacob in the past and was likely eager to curry his father\u2019s favor.<\/p>\n

After the death of Rache<\/span>l (Jacob\u2019s favorite wife), Reuben violated his father\u2019s trust by sleeping with Bilhah, the concubine who bore sons for Jacob on Rachel\u2019s behalf (Gen 35:22<\/a>). Reuben may have acted in presumption of his<\/span> succession, or in a ploy to ensure that his own mother, Leah, would be the primary matriarch of the clan, rather than Bilhah.4<\/a> In either case, his brothers\u2019 murderous intentions gave Reuben the chanc<\/span>e to get back into Jacob\u2019s good graces. Convincing the brothers to throw Joseph in a pit, he planned to sneak back, rescue Joseph, and take him home to Jacob (Gen 37:22<\/a>).<\/p>\n\n\n\n
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Quick Bit The pit was a ciste<\/span>rn dug into rock or clay to collect water during rainy seasons (Gen 37:24<\/a>). Often bottle shaped with covered openings, cisterns could also serve as hiding places (1 Sam 13:6<\/a>) and temporary prisons (Je<\/span>r 38:6<\/a>). In the arid climate of Israel, cisterns were symbols of wealth and prosperity (Deut 6:11<\/a>; 2 Kgs 18:31<\/a>).<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Stripped of his special robe, Joseph must have been stunned to find himself at the bot<\/span>tom of a well while the conspirators sat down for dinner (Gen 37:23\u201325<\/a>). When a caravan of Ishmaelite traders appeared on the horizon, it was Judah\u2019s idea to sell Joseph\u2014and convincing his brothers wa<\/span>s easy. They may as well make money off their bothersome brother instead of having his blood on their hands. Judah appealed to what little conscience the brothers may have had: \u201cHe is<\/em> our brother, our<\/span> own flesh\u201d (Gen 37:26\u201327<\/a>).<\/p>\n

Reuben, who had left the camp for a while, returned to find the pit empty (Gen 37:29<\/a>). Distraught\u2014likely over his lost opportunity to regain his father\u2019s favor\u2014he tore his <\/span>clothes in mourning (Gen 37:30<\/a>). The brothers did not tell Reuben what had really happened, leaving him to believe that they killed Joseph while he was gone. After dipping Joseph\u2019s coat in the blood o<\/span>f a slaughtered goat, the brothers sent the robe to Jacob with a message: \u201cWe found this; please examine it. Is it the robe of your son or not?\u201d (Gen 37:32<\/a>). As the brothers knew he would, Jacob drew <\/span>his own heart-wrenching conclusion: A fierce animal had torn Joseph to pieces (Gen 37:33<\/a>). Jacob intended to mourn until he died (Gen 37:35<\/a>). If Reuben could have, he likely would have snatched the ch<\/span>ance to save his father from this fate by telling him the truth. But the brothers\u2019 dreadful secret was safe. And they didn\u2019t even have to lie.<\/p>\n

While Jacob wept in Canaan, Joseph arrived at the Egyptia<\/span>n slave market, where a powerful officer of Pharaoh bought him (Gen 37:36<\/a>). Joseph\u2019s life had been turned upside down, and though we do not hear directly from him in the text, we can imagine the darkn<\/span>ess and despair he must feel. What possible purpose could this sorrow and suffering serve? He could not imagine what God was doing, and it would be many years before he would see the big picture.<\/p>\n

Stud<\/span>y Questions<\/p>\n

1. Reflect on the negative impact favoritism has on Joseph\u2019s family. How can you work to overcome jealousy and strife in your own relationships?<\/p>\n

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2. Joseph might be a conceited know-it-al<\/span>l or an innocent victim. Have you ever failed to give someone the benefit of the doubt and thought worse of them than they deserved?<\/p>\n

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Throughout the Bible<\/p>\n

Favoritism fueled the fire of contention between Joseph and his brothers. Jacob loved Joseph best (Gen 37:3<\/a>), and the rest of the clan resented it. Jacob believed Joseph\u2019s word over his other sons (Gen 37:2<\/a>), tolerated his dreams of grandeur, and gave only a soft rebuke when Joseph pushed against his fatherly authority (Gen 37:10<\/a>).<\/p>\n

The Bible has much to say about the pitfalls of partiality. In the ot, favoritism is usually associated with injustice and bribery. The law of Moses warns against showing partiality when rendering a verdict: \u201cYou shall not do injustice in judgment; you shall not show partiality to the powerless; you shall not give preference to the powerful; you shall judge your fellow citizen with justice\u201d (Lev 19:15<\/a>). Deuteronomy 1:17<\/a> repeats this command, \u201cYou must not be partial in judging: hear out the small and the great alike; you shall not be intimidated by anyone, for the judgment is God\u2019s.\u201d<\/p>\n

As in the ot, the nt describes God as fair and just, \u201cFor God shows no partiality\u201d (Rom 2:11<\/a>; see also Acts 10:34<\/a>; Gal 2:6<\/a>; Eph 6:9<\/a>). Surprisingly, Jesus\u2019 opponents described Him as impartial: \u201cSo they sent their disciples to him, along with the Herodians, saying, \u2018Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality\u2019\u00a0\u201d (Matt 22:16<\/a> nrsv).<\/p>\n

But it\u2019s James who condemns partiality most harshly. As a leader in the early church, James witnessed Christians showing preference for wealthy members over poor ones (Jas 2:1\u201313<\/a>). In his letter, James asks his audience a rhetorical question: \u201cMy brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ?\u201d (Jas 2:1<\/a> nrsv). He said those who played favorites were like evil judges, and he condemned them for it: \u201cBut if you show partiality, you commit sin, and thus are convicted by the law as transgressors\u201d (Jas 2:4<\/a>, 9<\/a>). His solution to the problem of partiality was simple. He issued the command: \u201cCarry out the royal law according to the scripture, \u2018You shall love your neighbor as yourself\u2019\u00a0\u201d (Jas 2:8<\/a>; see Lev 19:18<\/a>).<\/p>\n

In this statement James articulates Jesus\u2019 ethic (compare James 2:8<\/a> with Mark 12:31<\/a>; John 13:34<\/a>). Yet during Jesus\u2019 earthly life, James and the rest of Jesus\u2019 brothers opposed His ministry (Mark 3:21<\/a>, 31<\/a>; John 7:1\u20135<\/a>), just as Joseph\u2019s brothers opposed him. Eventually, however, James came full circle (as did Joseph\u2019s brothers) and instructed fellow Christians to live and act as Jesus did. He went so far as to describe \u201cwisdom from above\u201d as \u201cwithout a trace of partiality\u201d (Jas 3:17<\/a>).<\/p>\n

It\u2019s clear in both Testaments that any expression of favoritism is wrong and likely to produce disastrous consequences. Jacob\u2019s disproportionate love for Joseph alienated him from his brothers and eventually led to his enslavement. Jacob\u2019s partiality also led to his greatest heartache\u2014the loss of his son.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>Application<\/p>\n

Joseph\u2019s story illustrates how disaster can capsize a man\u2019s life. The narrative introduces Joseph as the favorite son, destined for greatness, but it rapidly shifts to tale of vengeance, s<\/span>uffering, and enslavement. The chapter ends with great suspense: Will God deliver Joseph from his hopeless predicament? Will his brothers ever answer for their horrible actions?<\/p>\n

<\/a><\/p>\n

In many ways the cli<\/span>ffhanger at the end of Gen 37<\/a> resembles the uncertain times in our own lives. Like Joseph, we rarely know what happens in the next chapter of our story. Joseph certainly didn\u2019t know\u2014and probably didn\u2019<\/span>t dare imagine\u2014that his experiences in Egypt could ever be used for good. In such times, our shortsighted vision of the future blinds us from seeing the faithfulness of God. As believers, we are called to trust Him even when uncertainty and confusion prevail.<\/span><\/p>\n

Thankfully, God\u2019s providence exceeds the scope of our comprehension. The Bible offers many accounts of individuals who chose to trust God in<\/span> the face of doubt. When Jesus confronted suffering in the garden of Gethsemane, He placed His fate into God\u2019s hands: \u201cFather, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done\u201d (<\/span>Luke 22:42<\/a>). The Apostle Paul agonized over a \u201cthorn in the flesh\u201d and begged God to take it away: \u201cThree times I pleaded with the Lord about this, that it should leave me\u201d (2 Cor <\/span>12:7\u20138<\/a>). And he clung to God\u2019s response: \u201cMy grace is sufficient for you\u201d (2 Cor 12:9<\/a>).<\/p>\n

When disappointment or tragedy threaten to tear us apart, the idea of God\u2019s goodness and sovereignty seems to mo<\/span>ck us. And yet it is true\u2014and we must believe. By His grace and in His time, we may even get to glimpse the big picture. We may stand with Joseph and say God meant it all for good.<\/p>\n

Study Questions<\/p>\n

1. <\/span>Recall a time in your life when you felt nothing good could come from your situation. How did you respond? How did God act?<\/p>\n

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2. What stories of God\u2019s faithfulness might Joseph have recalled while he <\/span>was in prison? What stories in Scripture can we draw on when we need help looking beyond our limited perspective?<\/p>\n

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<\/span><\/span>Further Reading<\/p>\n

Brueggemann, Walter. \u201cThe Joseph Narrative.\u201d In Genesis<\/em>, 288\u2013307. Interpretation. Atlanta, Ga.: John Knox Press, 1982.<\/p>\n

Brueggemann describes how Joseph\u2019s story differs from the stories<\/span> of Abraham and Jacob, providing context for understanding the unique role of Joseph\u2019s narrative in Genesis.<\/p>\n

Longacre, Robert E. \u201cJoseph.\u201d Edited by T. Desmond Alexander and David W. Baker. Dictionary<\/em><\/span> of the Old Testament: Pentateuch<\/em>. Downers Grove, Ill.: InterVarsity Press, 2003.<\/p>\n

Longacre provides a comprehensive discussion of Joseph, attending to features of the narrative as well as issues of hi<\/span>storicity.<\/p>\n

Waltke, Bruce K., and Cathi J. Fredricks. \u201cThe Account of Jacob\u2019s Descendants.\u201d In Genesis: A Commentary<\/em>, 491\u2013505. Grand Rapids, Mich.: Zondervan, 2001.<\/p>\n

Waltke and Fredricks combine literar<\/span>y, exegetical, and theological analysis in their commentary, resulting in a rich and diverse examination of Joseph\u2019s initial troubles.<\/p>\n

Water, Mark. \u201cLife of Joseph (A).\u201d In The Book of Genesis Made Ea<\/em><\/span>sy<\/em>, 54\u201356. The Made Easy Series. Alresford, Hampshire: John Hunt Publishers Ltd, 2000.<\/p>\n

In this volume, Walter offers an accessible introduction to Joseph\u2019s story with outlines and Bible study suggesti<\/span>ons for further reflection.<\/p>\n<\/div>\n<\/div>\n

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Chapter 2<\/p>\n

Success and Seduction<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A Closer Look<\/p>\n

Imagine the bewildering grief you would feel arriving in a strange land as a captive. While the narrative doesn\u2019t provide all the details, we see that Joseph landed on his feet in a rela<\/span>tively short time. He quickly earned the respect of Potiphar, his new master. God was with Joseph, orchestrating his success (Gen 39:2\u20133<\/a>).<\/p>\n

<\/a><\/p>\n

Observing Joseph\u2019s exceptional work, Potiphar promoted him <\/span>to the head of his household. Joseph may have been a slave, but he soon found himself in charge of the other slaves, as well as Potiphar\u2019s business affairs (Gen 39:4<\/a>). Joseph\u2019s new position granted hi<\/span>m great influence and responsibility\u2014Potiphar entrusted him with everything he owned. And because of Joseph, God blessed Potiphar\u2019s household with great prosperity (Gen 39:5\u20136<\/a>). Yet, once again, Josep<\/span>h\u2019s favor serves as a prelude to catastrophe. Despite his success and advancement, he suffers another reversal of fortune\u2014again, through no fault of his own.<\/p>\n\n\n\n
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Quick Tip Joseph\u2019s encounter with Potiphar<\/span>\u2019s wife mirrors the tension between Abram and Pharaoh in Gen 12:10\u201320<\/a>, where an Egyptian king desired Abram\u2019s beautiful wife, Sarai. In Joseph\u2019s story, an Egyptian woman pursues a handsome slave. Jose<\/span>ph\u2019s refusal of Potiphar\u2019s wife renders him more virtuous than his ancestor: Abram lets Pharaoh take Sarai, but Joseph runs from Potiphar\u2019s wife.<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Only 17 years old when his story opens (Gen 37:2<\/a>), Jo<\/span>seph was undoubtedly still a young man when Potiphar\u2019s wife made her advance\u2014perhaps in his late teens or early twenties. And he was strikingly handsome (Gen 39:6<\/a>). Potiphar\u2019s wife made it abundantly <\/span>clear that she desired him, and she tried to pressure him into a sexual liaison. Not wishing to sin, Joseph refused her every attempt, maintaining his loyalty both to Potiphar and to God. His refusal shows incredible strength of character<\/span> in one so young and powerless\u2014he was, after all, still a slave. The narrative never suggests that Potiphar\u2019s wife was old or unattractive. In fact, artistic depictions of this scene often portray her as a seductive siren. Thus the story presents only Joseph\u2019s integrity and steadfast refusal.<\/span><\/p>\n

In response to the initial advance, Joseph tried to reason with Poti<\/span>phar\u2019s wife (Gen 39:7\u20139<\/a>). He subtly appealed to her position in the household\u2014as the master\u2019s wife, she was the only one not subject to Joseph\u2019s authority. And Potiphar was entitled to her loyalty. Jo<\/span>seph recognized the precariousness of the situation. Rape and adultery in the ancient Near East carried harsh penalties\u2014usually execution for the guilty parties. And yet, Joseph also recognized that if he angered her by his continual refusal, she could seek revenge by trumping up charges against him.<\/span><\/p>\n

Potiphar\u2019s wife would not relent (Gen 39:10<\/a>). She pursued him day after day, trying to wear down h<\/span>is resistance. Like the proverbial \u201cForbidden Woman\u201d (see \u201cThroughout the Bible<\/a>\u201d), we can imagine her hounding Joseph with flattering and seductive requests (although the story records no more than he<\/span>r coarse command to \u201clie with\u201d her). Joseph continued to rebuff her, holding fast to his integrity and his commitment to honor Potiphar and God. When she finally lost patience with Joseph, she seized him by his outer robe, demanding that he lie with her (<\/span>Gen 39:11\u201312<\/a>).<\/p>\n\n\n\n
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Quick Bit The Hebrew verb shakhav<\/em> (\u201clie down\u201d) is one of the most common euphemisms for sexual intercourse in the ot (parallel to <\/span>the English idiom \u201csleep with\u201d). Potiphar\u2019s wife makes a two-word demand of Joseph: shikhvah immi<\/em> (\u201clie with me!\u201d). These demands are explicit sexual advances couched in euphemistic language.<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Surpris<\/span>ed by the aggression of his would-be seducer, Joseph pulled away, leaving his robe behind. He literally fled from her, leaving the house. For the second time, Joseph\u2019s robe will be used in a deception agains<\/span>t him.2<\/a><\/p>\n

Potiphar\u2019s wife seized the opportunity to punish Joseph for rejecting her advances. She accused him of attempted rape, presenting the robe as evidence (Gen 39:13\u201315<\/a>). Her first accusati<\/span>on plays on Egyptian xenophobia and distrust of foreigners: \u201cLook! [My husband] brought a Hebrew man to us to mock us!\u201d (Gen 39:14<\/a>). With these words, Potiphar\u2019s wife divided the household\u2014the Egyptia<\/span>ns on her side and Joseph, the Hebrew, and Potiphar on the other. Potiphar\u2019s wife likely feared that her husband would believe Joseph\u2019s word over hers. By involving the rest of the household, she could force his hand. Perhaps the other servants also resented the promoti<\/span>on of a foreigner over them. It is unlikely that Potiphar\u2019s wife could pursue Joseph so single-mindedly without giving herself away to the rest of the household. But the resentment of the others might overcome any lingering skepticism they had about the real culprit.<\/span><\/p>\n

<\/a><\/p>\n

When Potiphar arrived, his wife spun a story that sealed Jos<\/span>eph\u2019s fate. Rather than provide the detail of her first accusation, she begins by accusing Joseph of mocking her (Gen 39:17<\/a>). And as she cried out, she claims, Joseph fled, leaving his robe behind (Ge<\/span>n 39:18<\/a>). This abridged version of the accusation is probably intended only to remind the reader of her initial accusation. In fact, the report of her accusation in Gen 39:19<\/a> is even more vague: \u201cThis<\/span> is what your servant did to me.\u201d<\/p>\n

Angered by the report, Potiphar threw Joseph into prison (Gen 39:19\u201320<\/a>). Yet this punishment indicates that Potiphar did not entirely believe his wife. Imprisonment w<\/span>as not the typical response to rape or attempted rape in ancient Egypt. Potiphar would have been justified in executing Joseph on the basis of his wife\u2019s accusations.3<\/a> The narrative fails to indicate <\/span>with whom Potiphar was angry. His anger may have been kindled against his wife for stirring up the household and costing him Joseph as his overseer. Uncertain of the truth of the accusation, yet unable to overlook it, Potiphar\u2019s hand<\/span>s were tied.<\/p>\n

<\/a><\/p>\n

God was at work on Joseph\u2019s behalf even in this second reversal of fortune. Joseph quickly rose to a privileged position in his new environment (Gen 39:<\/span>21\u201323<\/a>). The scene ends much as it began: God is with Joseph, orchestrating his success so that his masters will entrust him with greater and greater responsibility (compare Gen 39:2\u20136<\/a> and 39:21\u201323<\/a>). T<\/span>his change of scenery is simply part of the plan.<\/p>\n

Study Questions<\/p>\n

1. Reflect on a time when maintaining your integrity had an unexpectedly high price. How did you respond? Were you discouraged by the <\/span>result or encouraged because you know you did the right thing?<\/p>\n

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2. Resisting temptation is never as easy as it looks in Joseph\u2019s story. What would you have done in Joseph\u2019s place?<\/p>\n

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Throughout the Bible<\/p>\n

Readers of Scripture in the ancient world viewed Joseph\u2019s story as a model, not only of resistance in the face of temptation, but of wisdom. Books such as Proverbs, Ecclesiastes, and Job elaborate on the relationship between wisdom, action, and blessing. In particular, Proverbs 1\u20139<\/a> discusses the necessity of wisdom in resisting the \u201cforbidden woman,\u201d whose temptations lead to sin and death. In certain respects, Potiphar\u2019s wife embodies this \u201cforbidden woman\u201d and would have been categorized as such in the ancient world.<\/p>\n

Proverbs warns against the \u201cforbidden woman\u201d or \u201cadulteress\u201d (Prov 2:16\u201319<\/a>), who ignores her marriage vows and pursues young men.4<\/a> Proverbs describes the \u201cforbidden woman\u201d as tempting and alluring\u2014a woman whose lips drip honey (Prov 5:3<\/a>) as she flatters young men with smooth and seductive speech (Prov 7:21<\/a>). She acts boldly with no regard for her husband (Prov 7:13<\/a>, 19\u201320<\/a>). She goes to great lengths to seduce, perfuming her bed and covering it with fine Egyptian linens (Prov 7:16\u201318<\/a>).<\/p>\n

Proverbs warns young men to keep far from her (Prov 5:8<\/a>). It advises them to avoid the trap of her beauty and tempting words (Prov 6:25<\/a>; 7:25<\/a>). Succumbing to her temptation leads only to death and destruction (Prov 2:18\u201319<\/a>). She might appear sweet and appealing, but she is bitter and costly in the end (Prov 5:3\u201314<\/a>). Proverbs likens those who are seduced by the \u201cforbidden woman\u201d to oxen led to the slaughter and birds rushing into snares (Prov 7:21\u201323<\/a>).<\/p>\n

Proverbs offers advice on avoiding temptation. First, it advocates following the instructions of the father. If a young man keeps these commandments in mind, he will stay on the right path and thus avoid the adulteress (Prov 6:20\u201324<\/a>). Second, Proverbs promotes wisdom as a shield against temptation. The book contrasts the call of wisdom (Prov 8:1\u20133<\/a>) and the call of the \u201cforbidden woman\u201d (Prov 7:6\u201312<\/a>). The wise young man holds fast to wisdom (Prov 7:4\u20135<\/a>).<\/p>\n

<\/a><\/p>\n

Blessings are in store for those who avoid temptation, according to Proverbs. Those who live uprightly and with integrity will prosper (\u201cdwell in the land\u201d; Prov 2:21\u201322<\/a>). However, this statement\u2014like others throughout Proverbs5<\/a>\u2014is not a promise. Instead, it communicates the principle that those who live wisely and righteously will find success. For Joseph, resisting the call of the adulteress did not bring blessing, not immediately. Rather, his path to success required a detour through prison.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>Application<\/p>\n

When we think of temptation, we tend to think only of our personal issues and rarely give a thought to others facing such concerns. But temptation is an interpersonal issue that draws peop<\/span>le into a tangled web and damages relationships. This was certainly the case for Joseph in Gen 39<\/a>. After he gained Potiphar\u2019s trust, he faced a temptation that threatened to ruin everything for him.<\/p>\n

H<\/span>ow could a vital young man flee such temptation? Joseph established boundaries and refused to cross them: his obligation to Potiphar and his obedience to God (Gen 39:8\u20139<\/a>). Joseph knew that yielding to<\/span> temptation would involve affect people besides Potiphar\u2019s wife and himself. He knew it would damage his relationship with God, destroy Potiphar\u2019s respect and cost him his position\u2014even shatter Potiphar\u2019s relationship with his wife<\/span>. So Joseph refused to compromise his integrity, even though his decision launched him into uncertainty all over again.<\/p>\n

We find stories of temptation throughout the Bibl<\/span>e. Adam and Eve are tempted to eat of the tree of knowledge of good and evil (Gen 3:1\u20137<\/a>). Jesus teaches the disciples to pray for protection from temptation (Matt 6:13<\/a>). And Paul writes to the Corinth<\/span>ians that God won\u2019t let us be tempted beyond our abilities since He is faithful (1 Cor 10:13<\/a>). Those stories focus primarily on individuals\u2019 struggles with temptation. But what we learn from Joseph\u2019s <\/span>story is that dealing with temptation has bigger ramifications: it involves other people and it involves God Himself.<\/p>\n

In many ways Joseph\u2019s response to Potiphar\u2019s wife anticipates Matt 22:37\u201340<\/a>, where<\/span> Jesus sums up the Law and the Prophets in two commands: \u201c\u00a0\u201cYou shall love the Lord your God with all your heart and with all your soul and with all your mind\u201d and \u201cYou shall love your neighbor as yourself.\u201d<\/span> Joseph demonstrated his love for God and for his neighbor (Potiphar) by remaining faithful to his relationships with them.<\/p>\n

Study Questions<\/p>\n

1. Think back to a significant temptation in your lif<\/span>e. How were others involved in the situation\u2014even if you didn\u2019t know it at the time?<\/p>\n

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2. What boundaries in your life can you create to protect you from temptation? What boundaries might you be negle<\/span>cting?<\/p>\n

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<\/span><\/span>Further Reading<\/p>\n

Gruen, Erich S. \u201cThe Hellenistic Images of Joseph.\u201d In Heritage and Hellenism: The Reinvention of Jewish Tradition<\/em>, 73\u2013109. Berkeley, Calif.: University of California Press, 2002.<\/p>\n

Grue<\/span>n provides an intriguing overview of the various depictions of Joseph found in Greek writings from the Graeco-Roman period. He draws from texts written by Jews and Christians as well as Greek and Roman hi<\/span>storians.<\/p>\n

Kugel, James L. In Potiphar\u2019s House: The Interpretive Life of Biblical Texts.<\/em> Cambridge, Mass.: Harvard University Press, 1994.<\/p>\n

Kugel\u2019s book examines interpretations of Gen 39<\/a> in ancient<\/span> literature and beyond. His careful literary analysis demonstrates how biblical stories have developed and evolved over time in various interpretive traditions.<\/p>\n

Matthews, K. A. \u201cJoseph in Egypt (39:1\u2013<\/span>23).\u201d In Genesis 11:27\u201350:26<\/em>, 725\u2013738. The New American Commentary, vol. 1B. Nashville: Broadman & Holman Publishers, 2005.<\/p>\n

Besides providing a helpful explanation of the text, Matthews shows how the <\/span>story of Judah and Tamar fits within the context of Joseph\u2019s story.<\/p>\n<\/div>\n<\/div>\n

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Chapter 3<\/p>\n

Confined but Courageous<\/p>\n

<\/span><\/span>Genesis 40:1\u201323<\/a><\/p>\n<\/div>\n<\/div>\n

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Setting the Stage<\/p>\n<\/div>\n<\/div>\n

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Beyond the Bible<\/p>\n

Joseph\u2019s story shares many similarities and themes with Egyptian folklore. The tale of Sinuhe<\/em> (pronounced sin-oo-he) tells the story of an Egyptian courtier who tended to the daily needs of the princess, the Pharaoh\u2019s daughter. When the Pharaoh died, the prince and the other royal sons who were away at war were summoned home. Before they arrived, Sinuhe overheard what he thought was a plot for a coup by one of the Pharaoh\u2019s other sons. Fearing he would be found out and killed by the plotter, Sinuhe fled Egypt and sought safety wherever he could find it.<\/p>\n\n\n\n
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Quick Bit Sinuhe<\/em> was composed during Egypt\u2019s Middle Kingdom or 11th Dynasty (ca. 2106\u20131963 bc), several centuries before the time of Joseph. The most accomplished work of prose literature of its time,4<\/a>Sinuhe<\/em> may have influenced how the biblical author organized Joseph\u2019s story.<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Sinuhe settled in a foreign land. Other Egyptians in the area noticed of him and brought him to their king. After hearing him speak\u2014and recognizing his intelligence and skill\u2014the king gave him a position of prominence. Sinuhe tells the story:<\/p>\n

He set me at the head of his children. He married me to his eldest daughter. He let me choose for myself of his land, of the best that was his, on his border with another land.\u2026 Much also came to me because of the love of me; for he had made me chief of a tribe in the best part of his land.\u2026 I passed many years, my children becoming strong men, each a master of his tribe.\u2026 I gave water to the thirsty; I showed the way to him who had strayed; I rescued him who had been robbed.\u2026 I won [the king\u2019s] heart and he loved me, for he recognized my valor. He set me at the head of his children, for he saw the strength of my arms.5<\/a><\/p>\n

Toward the end of his life, Sinuhe was welcomed home and reconciled with his former masters. His honor was restored, and he lived the remainder of his days in the palace.<\/p>\n

Although the stories differ in the details, they reflect this same exile-restoration plot.6<\/a> Against his will or desires, the main character travels to a foreign land and settles there. His god (or God) blesses him and grants him favor in the eyes of the foreign king. As a result of the hero\u2019s wisdom and skill\u2014as well as divine blessing\u2014he achieves a prominent place as a co-ruler of the foreign land. After some time, he is reconciled to his former life, and he lives the rest of his days in peace and prosperity\u2014his reward for honorably persevering through the difficult circumstances he had to endure.<\/p>\n\n\n\n
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Quick Tip Reading the literature of the nations with which Israel interacted can help illuminate the biblical stories. The biblical writers often arranged their material to reflect the stories of the nations around them. By doing so, they communicated the superior morality of their heroes as well as the supremacy of their God, Yahweh.<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

This exile-restoration plot is developed most poignantly in Joseph\u2019s story, and Gen 40<\/a> marks the beginning of his reversal of fortune. Joseph\u2019s imprisonment gave way to the splendors of palace life. But unlike his counterparts in Egyptian lore, Joseph\u2019s newfound position of prominence was not merely a reward for his suffering and patient endurance; it was also the means by which God would bring about a great salvation.<\/p>\n

Study Questions<\/p>\n

1. What was God\u2019s ultimate purpose in bringing Joseph into Pharaoh\u2019s court? What does this communicate about the reason for Joseph\u2019s sufferings so far in the story?<\/p>\n

2. Why might the biblical authors have used the literature of the nations around them as a model for organizing their material? What does this communicate about their understanding of God\u2019s superiority over the gods of other nations?<\/p>\n<\/div>\n<\/div>\n

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A Closer Look<\/p>\n

Genesis 40<\/a> closes with the cupbearer being restored but neglecting to remember Joseph. Chapter 41<\/a> propels us two years ahead in Joseph\u2019s story. Although those two years were not recorded in Scripture, we can imagine how slowly that time passed for Joseph as he hoped for word from Pharaoh\u2019s court. We know he continued serving in the \u201chouse of confinement\u201d and that he had as much freedom and responsibility as could be expected under the circumstances. After two years, however, Joseph likely gave up any hope that the cupbearer would remember him and petition Pharaoh on his behalf. Fortunately something was about to jog the cupbearer\u2019s memory.<\/p>\n

Like his servants two years prior, Pharaoh was beset by troubling dreams that he could not understand. The narrative opens by recounting these dreams (Gen 41:1\u20137<\/a>). Pharaoh later repeats the details to Joseph (Gen 41:17\u201324<\/a>). Such repetition seems to serve the literary purpose of ordering the story around pairs or doubles\u2014two royal officials and their two dreams, the passage of two years, Pharaoh\u2019s two dreams each told twice, the repetition of the earlier dreams and their outcomes\u2014all culminating in Gen 41:32<\/a>: \u201cAnd the doubling of Pharaoh\u2019s dream [meant] that the thing [was] fixed by God, and God [would] shortly bring it about\u201d (esv). The repetition emphasizes the inevitability of what was about to happen; the matter was established, God had already decided. In other words, Joseph\u2019s interpretation will surely come to pass.<\/p>\n\n\n\n
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Quick Bit Who is Pharaoh in this story? The books of Genesis and Exodus never mention the name of any Egyptian king. In fact, the Bible doesn\u2019t mention the names of any Egyptian king until the time of Solomon (see 1 Kgs 11:38<\/a>). There are three possible historical settings for the Joseph story: The Hysksos period (1750\u20131550 bc), the Amarna period (ca. 1375\u20131350 bc), or the Middle Kingdom (ca. 2000\u20131750 bc). The first two periods saw an increase in the Semitic population in Egypt, and records confirm that Semitic people were appointed to Egyptian offices.5<\/a> The Bible\u2019s chronology, however, suggests Joseph\u2019s story occurred during the Middle Kingdom, when Semitic people traded with Egypt and settled in the area. But the available evidence is not enough to specifically identify the era or the pharaoh in this story.<\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Pharaoh may have had other dreams during the two years since the cupbearer\u2019s return to court, but they must not have troubled him or defied explanation like those of Gen 41<\/a>. In his first dream, Pharaoh saw seven fat cows and seven gaunt cows emerging from the Nile River (Gen 41:1\u20132<\/a>). The thin cows swallowed the fat cows\u2014an image disturbing enough to rouse him from sleep (Gen 41:3<\/a>). In the second, he dreamt of seven plump ears of grain being devoured by seven withered ears of grain (Gen 41:5\u20137<\/a>). The sense of foreboding and imminent disaster, punctuated by the grotesque and unnatural imagery, deeply unsettled Pharaoh. Fraught with anxiety, he immediately sought an explanation.<\/p>\n

Pharaoh\u2019s wise men and magicians were at a loss to explain the dreams (Gen 41:8<\/a>). Since dream interpretation was part of their professional repertoire, Pharaoh likely became angry at their failure. He still lacked an interpretation for his troublesome dreams. At that moment, when the cupbearer overheard the exchange, he recalled his own experience with Joseph. He quickly explained to Pharaoh how he came to know a Hebrew slave with an uncanny ability to interpret dreams (Gen 41:9\u201313<\/a>). The cupbearer\u2019s clipped account\u2014we dreamed, he interpreted, it happened\u2014prompted Pharaoh to action. He immediately brought Joseph out of prison (Gen 41:12\u201314<\/a>).<\/p>\n

In Genesis 41:14<\/a>, the narrative uses the Hebrew word bor<\/em>, meaning \u201cpit,\u201d likely an intentional link to Gen 37:24<\/a>\u2014the beginning of Joseph\u2019s ordeal. The word also echoes Joseph\u2019s own words in Gen 40:15<\/a> where he alludes to his past troubles of being kidnapped and unjustly confined in a \u201cpit.\u201d Joseph\u2019s story pivots on this reversal of fortune. His early dreams of authority over his family tumbled him into the pit\u2014his long ordeal of slavery and imprisonment. Now, Pharaoh\u2019s dreams pull him out of the pit and at initiates the fulfillment of his dreams.<\/p>\n

Following Egyptian custom, Joseph was shaved and dressed in clothes appropriate for an audience with the Pharaoh (Gen 41:14<\/a>). Egyptians typically shaved their heads and beards, whereas Semitic peoples were generally bearded and associated baldness and shaving with shame and grief (Amos 8:10<\/a>; Job 1:20<\/a>). The physical transformation turned Joseph into an Egyptian, making him unrecognizable as a Hebrew foreigner and son of Jacob (Gen 42:8<\/a>).<\/p>\n

<\/a><\/p>\n

With Joseph\u2019s arrival, Pharaoh wasted no words: He explained that Joseph\u2019s ability to interpret dreams had come to his attention and that he was in need of those services (Gen 41:15<\/a>). Joseph refused to take any credit for his interpretations\u2014a response that likely surprised Pharaoh (Gen 41:16<\/a>). Joseph faithfully proclaimed that God alone was responsible for the interpretations, just as he did earlier with the cupbearer and baker (Gen 40:8<\/a>). Pharaoh then recounted his dreams (Gen 41:17\u201324<\/a>), yet he added a new detail: the consumption of the fat cows by the gaunt cows did not change the appearance of the bony, underfed cows (Gen 41:21<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>Beyond the Bible<\/p>\n

To help establish Joseph in Egyptian society, he was given an Egyptian wife named Asenath (Gen 41:45<\/a>). She was the daughter of Potiphera, priest of On (or Heliopolis)\u2014an important cul<\/span>tic city. Although this advantageous marriage elevated Joseph\u2019s status among the Egyptian elite, it has long troubled readers that Joseph, a model of virtue, would marry the daughter of a pagan priest.<\/span><\/p>\n

A legend called Joseph and Asenath<\/em> attempts to deal with this discrepancy. Composed sometime between the first century bc and second century ad, Joseph and Asenath<\/em> presents the marriage in a way tha<\/span>t upholds Joseph\u2019s piety and overcomes the difficulty of Asenath\u2019s pagan heritage. The story describes Asenath as an exceedingly beautiful and arrogant woman: \u201c[S]he was tall as Sarah and handsome as Rebecca and beautiful as Rachel.\u201d<\/span>8<\/a> The text goes on: \u201cAnd Asenath was despising and scorning every man, and she was boastful and arrogant with everyone.\u201d9<\/a> It also describes her as an idolater, a reaso<\/span>nable conclusion given her father\u2019s priestly office in the Egyptian court: \u201cAnd within [her] chamber gods of the Egyptians who were without number were fixed to the walls, even gods of gold and silver. And Asenath worshiped them all and feared th<\/span>em and performed sacrifices to them every day.\u201d10<\/a><\/p>\n\n\n\n
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Quick Bit Joseph and Asenath<\/em> also creatively tells a story of rebellion instigated by Pharaoh\u2019s son. Fol<\/span>lowing Joseph and Asenath\u2019s marriage, Pharaoh\u2019s son saw Asenath and desired to marry her. He plotted with some of Joseph\u2019s brothers to kill Pharaoh and Joseph, take Asenath as his queen, and assume Egypt\u2019s throne. When the coup failed, Asenath forgave Joseph\u2019s brothers. Phara<\/span>oh\u2019s son died, followed by his grieving father, who left his throne to Joseph. Joseph then ruled Egypt for 48 years before his death.<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

During the first year of plenty (Gen 41:47\u201349<\/a>), as Joseph traveled throughout Egypt gathering grain, he told Potiphera that he would visit his house and requested to dine there. Knowing of <\/span>Joseph\u2019s great fame and reputation, Potiphera told Asenath\u2014who had refused all other suitors\u2014that Pharaoh would give her to Joseph as a wife. Incensed, she refused her father\u2019s wishes and scorned Joseph. She left when she heard that Joseph was approaching the dining hall. But when she saw Joseph through a window, she fell madly in love with h<\/span>im. She returned to the dining hall and greeted Joseph with a kiss. But Joseph refused her and said:<\/span><\/p>\n

It is not fitting for a man who worships God, who will bless with his mouth the living God and eat blessed bread of life and drink a blessed cup of immorta<\/span>lity, and anoint himself with blessed ointment of incorruptibility, to kiss a strange woman who will bless with her mouth dead and dumb idols and eat from their table bread of strangulation, and drink from their libation a cup of insidiousness, and anoint herself with ointment of destruction.<\/span>11<\/a><\/p>\n

Joseph then prayed for Asenath, telling Potiphera that he would return in eight days. Asenath was deeply<\/span> convicted and spent the week mourning and fasting, repenting of her arrogance and idolatry. \u201cAnd she wept with great and bitter weeping and repented of her infatuation with the gods whom she used to worship, and spurned all the idols.\u2026\u201d<\/span>12<\/a> She smashed her idols and threw them out of her window. In sackcloth and ashes, she sat by herself, locked in her chamber, and prayed to God:<\/p>\n

With you I take re<\/span>fuge, Lord,<\/p>\n

and to you I will shout, Lord,<\/p>\n

to you I will pour out my supplication,<\/p>\n

to you I will confess my sins,<\/p>\n

and to you I will reveal my lawless deeds.<\/p>\n

Spare me, Lord,<\/p>\n

because I have sinned much <\/span>before you,<\/p>\n

I have committed lawlessness and irreverence,<\/p>\n

and have said wicked and unspeakable things before you.13<\/a><\/p>\n

In response to her repentance, an angel came and assured her of God\u2019s acceptance and<\/span> her forthcoming marriage to Joseph. She adorned herself as a bride and, when Joseph returned, the two were wed by Pharaoh in the royal palace. They lived out their lives as advocates of the one true God in the midst of pagan idolaters.<\/span><\/p>\n

This ancient story teaches us something we already know from the biblical text: Joseph refused to compromise his trust and faith in God. We shouldn\u2019t be bothered t<\/span>hat he was rewarded with Asenath as a wife; throughout his story\u2014and at its conclusion\u2014Joseph recognized that God was orchestrating the events of his life to save many people (Gen 50:20<\/a>). Potiphera an<\/span>d Egypt\u2019s gods had nothing to do with it, nor did they influence what was to come as the details of God\u2019s plan became clearer in Gen 41<\/a>.<\/p>\n

Study Questions<\/p>\n

1. What platform has God given you to make His <\/span>message known? How are you accomplishing this?<\/p>\n

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2. Why do you think Pharaoh changed Joseph\u2019s name and gave him an Egyptian wife? What was he trying to accomplish? Did it work?<\/p>\n

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Application<\/p>\n

When we need encouragement to endure difficult times while trusting in God\u2019s plan, we can find inspiration in Gen 40\u201341<\/a> and the story of Joseph. These two chapters illustrate how to endure hardship while maintaining trust, and they demonstrate how faithful perseverance paves the way for God to work His divine plan through our lives. Joseph\u2019s patient endurance leads to blessing\u2014for himself, his family, Egypt, all those caught by famine, and the future nation of Israel. Had he not been imprisoned\u2014wrongly, for standing true to his faith\u2014Joseph may never have risen to prominence in Pharaoh\u2019s court. God orchestrates our circumstances for His glory and His purpose. But we must be faithful and obedient to see those plans come to fruition.<\/p>\n

It can be an immense struggle to maintain our patience and continue to walk in faith before others\u2014especially when our hardship stems from others treating us unfairly due to our faith. Joseph must have wondered whether God would ever deliver him from prison. Although he could interpret dreams, he couldn\u2019t possibly anticipate how God\u2019s plan would unfold. But God often gives us a glimpse of His hand in our lives. Joseph earned favor, both in Potiphar\u2019s house and in prison, due to his loyal service and God\u2019s provision. He was able to interpret the dreams of Pharaoh\u2019s officials because God gave him the interpretations. No matter his circumstances\u2014and no matter our own\u2014we can see God working in our lives if we have the faith to look. Those glimpses of God\u2019s hand help us remain confident in His goodness and mercy.<\/p>\n

The psalmists clearly grasped this concept. Psalm 37<\/a> urges \u201ccommit your way to the Lord; trust in him, and he will act. He will bring forth your righteousness as the light, and your justice as the noonday\u201d (Psa 37:5\u20136<\/a>, esv). As we learn in Joseph\u2019s story, part of waiting on God involves waiting on His<\/em> timing. While we long for immediate deliverance, James tells us \u201cblessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him\u201d (Jas 1:12<\/a>). Joseph reminds us that even when it\u2019s difficult to discern God\u2019s hand in our lives, He continues to work out His plan in His time.<\/p>\n

Study Questions<\/p>\n

1. Imagine yourself in Joseph\u2019s circumstances. Do you think you could have endured as he did?<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>Throughout the Bible<\/p>\n

We usually know when our behavior is sin. Most of the sins we commit start with willful decisions to violate God\u2019s truth. But rarely do we stop and think about God\u2019s wrath and jud<\/span>gment before we confess and trust in God\u2019s forgiveness. The ancients had a much different idea of how their actions affected their standing before God.<\/p>\n

As Joseph\u2019s brothers\u2019 encountered resistance fro<\/span>m him in Egypt, they believed God was finally punishing them for the sins of their youth. They believed in a causal relationship between their past action and the difficulties they now encountered as they bowed at the feet of the Egyptian official.<\/span> When Joseph said he would hold Simeon until they returned with Benjamin, they spoke among themselves:<\/p>\n

\u201cAlas, we are paying the penalty for what we did <\/span>to our brother; we saw his anguish when he pleaded with us, but we would not listen. That is why this anguish has come upon us\u201d (Gen 42:21<\/a>nrsv).<\/p>\n

Their perspective reflected an ancient Near Eastern co<\/span>ncept of divine retribution. Reuben\u2019s response to their outburst brings this into even greater focus.<\/p>\n

\u201cDid I not tell you not to wrong the boy? But you would not listen. So now there comes a reckoning<\/span> for his blood\u201d \u2026 At this they lost heart and turned trembling to one another, saying, \u201cWhat is this that God has done to us?\u201d (Gen 42:22<\/a>, 28<\/a> nrsv).<\/p>\n

The notion that people get what they deserve\u2014that t<\/span>here is a cause-and-effect relationship to every action\u2014was common in Joseph\u2019s day. It is also reflected throughout the Bible. For example, in the book of Job, Job\u2019s three friends claimed that he experienced great calamity because of his sin:<\/span><\/p>\n

Is not your fear of God your confidence,<\/p>\n

and the integrity of your ways your hope?<\/p>\n

Think now, who that was innocent ever perished?<\/p>\n

Or where were the upright <\/span>cut off?<\/p>\n

As I have seen, those who plow iniquity<\/p>\n

and sow trouble reap the same.<\/p>\n

By the breath of God they perish,<\/p>\n

and by the blast of his anger they are consumed (Job 4:6\u20139<\/a> nrsv).<\/p>\n

According to their u<\/span>nderstanding of God\u2019s justice, those who do evil suffer, while those who act righteously find reward. Job\u2019s friends believed his suffering to be the result of personal failing\u2014an argument they rehearse throughout the boo<\/span>k (see Job 8:3\u20136<\/a>).6<\/a> The book of Proverbs also contains this concept of divine retribution (Prov 11:31<\/a>; 13:21<\/a>).<\/p>\n

Yet this understanding fails to acknowledge God\u2019s freedom to exercise<\/span> His grace and mercy. Pointing to a cause-and-effect relationship between good behavior and blessing is valuable when encouraging right behavior. But this perspective fails to recognize God\u2019s supremacy over all principles, and His freedom to act in the way He chooses\u2014a<\/span> fact Job\u2019s story powerfully illustrates.<\/p>\n

Jesus\u2019 disciples raised this issue in John 9:2<\/a> concerning a man blind from birth: \u201cRabbi,<\/span> who sinned, this man or his parents, that he should be born blind?\u201d They believed the man\u2019s suffering had to be the result of someone\u2019s sin. Jesus\u2019 response aimed to break their assumption that suffering is always caused by sinful action. He <\/span>told them, \u201cIt was not that this man sinned, or his parents, but that the works of God might be displayed in him\u201d (John 9:3<\/a> esv). The purpose of the man\u2019s af<\/span>fliction was to glorify God, which Jesus promptly brought about by restoring his sight (John 9:6\u20137<\/a>).<\/p>\n

When Joseph was a young man, his brothers committed a great evil against him. Now they believed the<\/span>ir misfortune to be divine retribution (Gen 41:21\u201322<\/a>, 28<\/a>). Their guilt over selling the brother into slavery had eaten away at them for years, and they saw their present circumstances as payback. As f<\/span>or Joseph, he finally had the chance to get even. But as we will see, God\u2019s sovereign purpose will prompt Joseph to act as an agent of grace.<\/p>\n

Study Questions<\/p>\n

1. Have you ever repaid vengeance with gra<\/span>ce and forgiveness? How were your actions received?<\/p>\n

<\/div>\n

2. According to Matt 18:21\u201322<\/a>, how did Joseph\u2019s response mirror Christ\u2019s teaching?<\/p>\n

<\/div>\n<\/div>\n<\/div>\n
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Beyond the Bible<\/p>\n

When famine hit the region, God provided Joseph with the necessary wisdom and administrative skills to navigate an overwhelming natural disaster. But the task wasn\u2019t easy. Even with God\u2019s blessing, Joseph had the colossal responsibility of satisfying the hungry cries of the people (Gen 41:55<\/a>). In traveling to Egypt, his brothers were simply doing what the rest of the world was doing: seeking relief from the famine (Gen 41:57<\/a>).<\/p>\n<\/div>\n<\/div>\n

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A Closer Look<\/p>\n

By this point, the famine affecting Egypt and the surrounding regions had progressed for two years (see Gen 45:6<\/a>). Knowing what they faced when they ran out of grain, we can imagine Joseph\u2019s brothers tried to stretch the final crumbs they had brought back from Egypt. They had a unique reason for wanting the famine to end. Joseph knew from his dream that his storehouses would need to last for another five years. He also knew that his brothers would soon run out of grain, and he likely expected their return.<\/p>\n

<\/a><\/p>\n

Concerned for the survival of his family, Jacob recognized that his sons must return again to Egypt for food (Gen 43:2<\/a>). But when he instructed them to go, they resisted. Wary of angering the Egyptian official further, they were unwilling to return without Benjamin. Judah spoke for the brothers from this point onward and explained, \u201cThe man solemnly admonished us, saying, \u2018You shall not see my face unless your brother is with you\u2019\u00a0\u201d (Gen 43:3<\/a>). Jacob then shifted the blame for this predicament to Judah and the remaining brothers, asking why they had even mentioned Benjamin (Gen 43:6<\/a>).<\/p>\n

The brothers defended themselves: Joseph specifically asked about their father and whether they had other brothers (Gen 43:7<\/a>). This seems to contradict Gen 42<\/a>, which shows the brothers voluntarily offering this unsolicited information in an attempt to convince Joseph of their identity (see especially Gen 42:12\u201314<\/a>). The brothers may have been lying to Jacob about the nature of Joseph\u2019s inquiry. However, it\u2019s more likely that Gen 42<\/a> simply presents a summary of the conversation that took place in Egypt. In fact, Genesis 44:19\u201320<\/a> also references Joseph\u2019s specific questioning, making it likely that the earlier account simply excluded this detail.<\/p>\n

In a final attempt to placate their father, Judah vowed to be personally responsible for any harm that might come to Benjamin (Gen 43:9<\/a>). He knew that they had no other option; without additional food from Egypt, all of them\u2014including Benjamin\u2014would die of starvation (Gen 43:8<\/a>). Judah\u2019s response to his father hints at a growing sense of irritation: \u201cIf we had not delayed, we would now have returned twice\u201d (Gen 43:10<\/a> esv).<\/p>\n

After this back and forth, Jacob reluctantly agreed to let Benjamin go along. To ensure Benjamin\u2019s safety, he prepared a gift of the \u201cchoice fruits of the land\u201d for the brothers to take to Joseph (Gen 43:11<\/a> esv). But the brothers face an additional dilemma: On the return from their previous journey, they were astonished to discover that the money they had brought for the grain was still in their sacks (Gen 42:28<\/a>, 35<\/a>). Surely the Egyptian official\u2014who still held their brother, Simeon\u2014would hold them responsible for this oversight. To prevent this, Jacob instructed his sons to bring twice the original amount (Gen 43:12<\/a>).<\/p>\n

Upon arriving in Egypt, the brothers received an invitation to dine with Joseph in his house (Gen 43:16<\/a>). They became anxious immediately\u2014an understandable reaction, considering that Joseph had previously accused them of being spies and had imprisoned them for three days. From the thousands of travelers who came to Egypt to buy food, they alone were invited\u2014or sequestered\u2014in Joseph\u2019s private residence. They instantly assumed that the Egyptian official would punish them because of the money left in their sacks on their previous visit (Gen 43:18<\/a>).<\/p>\n

Although they could not explain how the money came to be there, the brothers were desperate to exonerate themselves. They didn\u2019t wait to be questioned. They preemptively explained to Joseph\u2019s servant how they had found the money on their return trip (Gen 43:19\u201322<\/a>). The servant responded encouragingly, stating, \u201cPeace to you; do not be afraid\u201d (Gen 43:23<\/a>). He then attributed the money to God\u2019s work, and released Simeon from prison to join them.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n

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<\/span><\/span>Application<\/p>\n

If anyone had reason for vengeance, it was Joseph. In the many years since his separation from his family, Joseph probably thought about what he might do if he ever met his brothers again.<\/span> Despite his power, Joseph avoided making rash judgments or abusing his authority. He tested his brothers to see whether they had changed.<\/p>\n

As we will see, Joseph ultimately shows compassion to his bro<\/span>thers, fulfilling Jacob\u2019s desperate prayer before sending his sons Egypt for the second time: \u201cMay God Almighty grant you mercy before the man\u201d (Gen 43:14<\/a>). Despite his immense suffering and the many <\/span>years he had to dwell on it, Joseph could not bury the fact that these men were his brothers, his family. He knew that acting in retribution would sever those ties forever, and break his father\u2019s heart.<\/span><\/p>\n

Jesus commanded His disciples to live similarly, teaching them to forgive others just as God forgave them (Matt 6:12<\/a>). In the parable of the Unforgiving Servant (Matt 18:21\u201335<\/a>), Jesus spoke of a se<\/span>rvant who had a great debt forgiven, but who refused to forgive a man who owed him a small amount; consequently, the servant was harshly punished by his master. Jesus concluded the parable with a severe warning: \u201cSo also m<\/span>y heavenly Father will do to every one of you, if you do not forgive your brother from your heart\u201d (Matt 18:35<\/a>). Jesus makes forgiveness the only option, overturning ancient noti<\/span>ons of retribution as well as the ideas of fairness and judgment we carry today.<\/p>\n

Ultimately, the choice between vengeance and mercy is a choice between serving ourselves and serving God. Joseph knew t<\/span>hat in taking revenge, he would be acting in his own self-interest. By showing mercy, Joseph submitted his will to God\u2019s interests and the providential unfolding of his plan, living according to God\u2019s ultimate purpose.<\/span><\/p>\n

Study Questions<\/p>\n

1. Have you ever struggled with forgiving someone who has done you great harm? What turn of events made you realize whether you forgave them?<\/p>\n

<\/div>\n

2. What prevents you <\/span>from showing mercy to others when you have the opportunity? Why can it be difficult to show mercy when we so willingly receive it?<\/p>\n

<\/div>\n<\/div>\n<\/div>\n
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<\/span><\/span>Further Reading<\/p>\n

Aune, D. E. \u201cDivination.\u201d Edited by Geoffrey W. Bromiley. The International Standard Bible Encyclopedia, Revised<\/em>. Grand Rapids, Mich.: Eerdmans, 1988.<\/p>\n

Aune examines biblical accounts o<\/span>f divination and explains the various forms of divination practiced throughout the ancient world. His article helps contextualize the use of divination in Joseph\u2019s story.<\/p>\n

Mathews, K. A. \u201cJoseph Tests <\/span>the Brothers (44:1\u201334).\u201d In Genesis 11:27\u201350:26<\/em>, 792\u2013806. The New American Commentary, Vol. 1B. Nashville: Broadman & Holman Publishers, 2005.<\/p>\n

For those wishing to go deeper, Mathews\u2019 commentary caref<\/span>ully walks readers through this part of Joseph\u2019s story. His commentary helps illuminate how Joseph\u2019s test revealed his brothers\u2019 change of heart by attending to original language issues and literary features of the narrative.<\/span><\/p>\n

Waltke, Bruce K., and Cathi J. Fredricks. Genesis: A Commentary<\/em>, 551\u201367. Grand Rapids, Mich.: Zondervan, 2001.<\/p>\n

In addition to providing an exegesis of the text, Walkte and Fr<\/span>edricks include literary analysis and theological reflections for each part of Joseph\u2019s story. In this section, the commentary elaborates on the themes of providence, reconciliation, and repentance.<\/p>\n<\/div>\n<\/div>\n

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Chapter 7<\/p>\n

Seeing God\u2019s Purpose<\/p>\n

<\/span><\/span>Genesis 45:1\u201347:31<\/a><\/p>\n<\/div>\n<\/div>\n

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Setting the Stage<\/p>\n<\/div>\n<\/div>\n

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Throughout the Bible<\/p>\n

Joseph\u2019s speech to his brothers in Gen 45<\/a> reveals his confidence in God\u2019s sovereignty. Although unsure of the details up to that point, he was aware that God was working in and through him to accomplish a greater purpose. He came to realize that God had chosen him to be a channel of salvation for his family and the whole world (Gen 41:57<\/a>). But Joseph\u2019s story was merely one act in God\u2019s redemptive work. Something even bigger was taking place behind the scenes.<\/p>\n

In Genesis 12<\/a> (and several times thereafter), God promised Abraham that he would become a great nation and that all the nations of the world would be blessed through him (Gen 12:2\u20133<\/a>). Part of His covenant faithfulness to Abraham included ensuring the welfare of his family; without them, Abraham would have no legacy. But God also told Abraham that his descendants would spend roughly 400 years in a foreign land. He delivered this news with a glimpse of hope: \u201cKnow this for certain, that your offspring shall be aliens in a land that is not theirs, and shall be slaves there, and they shall be oppressed for four hundred years; but I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions\u201d (Gen 15:13\u201314<\/a> nrsv).<\/p>\n

Egypt was the nation God referred to, and Joseph was the means by which God led Israel there. As we\u2019ve seen, He did so to sustain Joseph\u2019s (and Abraham\u2019s) family despite a devastating famine. But in addition to keeping His word to Abraham and preserving his descendants, God was setting the stage for His greatest act of redemption prior to sending His Son: the exodus from Egypt, the event referred to in Gen 15:14<\/a>.<\/p>\n

Long after Joseph died and the memory of his provision for God\u2019s people faded, Egypt turned on Israel. Exodus 1:6\u20137<\/a> gives the background: \u201cThen Joseph died, and all his brothers, and that whole generation. But the Israelites were fruitful and prolific; they multiplied and grew exceedingly strong, so that the land was filled with them\u201d (nrsv). The next verse foreshadows their impending slavery: \u201cNow a new king arose over Egypt, who did not know Joseph\u201d (Exod 1:8<\/a>). Israel had strength in numbers, and the new Pharaoh feared a revolt. As a result, he forced Israel into slavery (Exod 1:10\u201314<\/a>).<\/p>\n

As the story unfolds, God fulfills the word He declared to Abraham in Gen 15<\/a>. He works mightily to deliver Israel from bondage in Egypt, and the exodus becomes a landmark in Israelite history. The imagery of the exodus account becomes synonymous with God\u2019s deliverance throughout the Bible (Deut 20:1<\/a>; Josh 24:17<\/a>; Jude 5<\/a>). In times of distress and oppression, God\u2019s people look to the exodus and recall the unparalleled redemptive power of the Creator. And when Jesus\u2014through whom God brings about His ultimate act of salvation\u2014arrives on the scene, many events in His life parallel events from the exodus (Matt 2:15<\/a>; compare Exod 1:22<\/a> and Matt 2:16<\/a>).<\/p>\n

God worked through Joseph to bring about great salvation. But God also used Joseph to bring His people to Egypt so that He could display His redemptive power through the exodus, an event that would become the penultimate example of God\u2019s power and deliverance.<\/p>\n

Study Questions<\/p>\n

1. Do you have landmark events in your life that cause you to reflect on God\u2019s power and deliverance? What are they?<\/p>\n

2. Can you think of other ways in which Jesus\u2019 life mirrors the exodus or its central figure, Moses?<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>Setting the Stage<\/p>\n

Theme. Although people long for happy endings, we sometimes forget that reconciliation always demands a reckoning. When you truly forgive someone, you acknowledge that you have been <\/span>wronged, and you agree to bear the cost yourself. Our model for forgiveness, of course, is God Himself. The struggle and pain of a broken and sinful world will be made right when God restores His creation (<\/span>Rev 21:1\u20137<\/a>), but that resolution comes at a tremendous cost\u2014the life of His Son.<\/p>\n

Our assurance of forgiveness and restoration through Christ contrasts starkly with the uncertainty experienced by<\/span> Joseph\u2019s brothers. After Jacob died, Joseph\u2019s brothers once again feared that Joseph would make them pay for their past sins. If he had continued to hold a grudge, he now had the perfect opportunity to avenge himself. Instead, Joseph forgave his brothers even more deeply than before. His willingness to pardon t<\/span>hem, despite the struggles he endured for so long, provides a model for our own journey through painful circumstances to a future when God will make \u201call things new\u201d (<\/span>Rev 21:5<\/a>).<\/p>\n

Literary Context. By the end of Gen 47<\/a> all the major conflicts in the story of Joseph have been resolved. The<\/span> famine has ended. Joseph has been reunited with his brothers and his father. Jacob has given Joseph final instructions to bury him in his homeland in Canaan (Gen 47:29\u201331<\/a>). Joseph\u2019s story, however, i<\/span>s part of a larger story\u2014the story of Abraham\u2019s descendants and God\u2019s plan to redeem the world.<\/p>\n

Genesis 48\u201350<\/a> provides a fitting conclusion to the life of Jacob and his 12 sons. Just as Isaac blessed <\/span>Jacob instead of Esau (Gen 27:18\u201340<\/a>), Jacob now blesses Ephraim over Manasseh (Gen 48:14\u201319<\/a>). Jacob\u2019s final words to each of his sons summarizes their past actions (Gen 49:4<\/a>, 5\u20136<\/a>) and points to the fu<\/span>ture of Israel (the \u201ctwelve tribes of Israel\u201d in Gen 49:28<\/a>). The book of Genesis ends with Joseph\u2019s death. With all the sons of Israel living in Egypt, this conclusion sets the stage for the events of<\/span> Exodus to unfold (see \u201cThroughout the Bible<\/a>,\u201d Chapter 7). Joseph\u2019s words before his death, \u201cGod will certainly visit you and bring you up from this land to the land that he swore to Abraham, to Isaac<\/span>, and to Jacob\u201d (Gen 50:24<\/a>), point to this next chapter of Israel\u2019s story\u2014God\u2019s deliverance of the Israelites from Egypt.<\/p>\n

Exodus 1<\/a> continues where Gen 50<\/a> leaves off. It begins by recounting the death <\/span>of Joseph (Exod 1:6<\/a>; compare Gen 50:26<\/a>), then leaps forward to the time of Israel\u2019s slavery in Egypt. The narrative describes both the surge in the Israelite population and the transition of power in <\/span>Egypt to a ruler who did not know Joseph (Exod 1:7\u20138<\/a>). It also quotes Joseph\u2019s dying request: that the sons of Israel swear to take his bones out of Egypt with them (Exod 13:19<\/a>; compare Gen 50:25<\/a>).<\/p>\n

Hi<\/span>storical & Cultural Background. When Jacob and Joseph died, the text notes that the physicians of Egypt embalmed their bodies (Gen 50:2\u20133<\/a>, 26<\/a>). The ancient Egyptians invented the process of embalming,<\/span> or mummification, to preserve corpses for long periods. They believed that this process created a physical dwelling for the soul of the deceased.1<\/a><\/p>\n

Mummification involved several steps. First embalmer<\/span>s washed the corpse with water and spiced wine. Then they removed the internal organs (liver, lungs, stomach, intestines, and brain) and dried them in natron, a combination of salt, sodium carbonate, and sodium bicarbonate. They also stuffed and covere<\/span>d the body with natron. After about 40 days, the body would be completely dehydrated.<\/p>\n

<\/a><\/p>\n

The embalmers then washed the body again and oiled the skin.<\/span> They wrapped the internal organs in linen and either returned them to the body or placed them in canopic jars\u2014stone or clay jars often carved with the heads of the four sons of the Egyptian deity, Horus\u2014which would be buried next to the body. Finally, the bod<\/span>y would be wrapped with several layers of linen bandages bonded with resin.<\/p>\n

Funerals were held after the entire mummification process was co<\/span>mplete. The 70 days of mourning for Jacob mentioned in Gen 50:3<\/a> included the 40 days of embalming as well as the typical 30 days of mourning (see Num 20:29<\/a>; Deut 34:8<\/a>). Although mummification was asso<\/span>ciated with Egyptian religious practices, neither Jacob nor Joseph were buried in an Egyptian tomb. Both were later buried in the promised land of Canaan (Gen 50:4\u201314<\/a>; Josh 24:32<\/a>).<\/p>\n<\/div>\n<\/div>\n

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A Closer Look<\/p>\n<\/div>\n<\/div>\n

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Despite the hardship Joseph endured, God worked through every circumstance to further His purpose. He positioned Joseph to save thousands of lives by promoting him to the heights of Egyp<\/span>tian government. He cared for Joseph\u2019s relatives\u2014Abraham\u2019s descendants\u2014according to His covenant in Gen 12:2\u20133<\/a>. He reunited and healed Joseph\u2019s fractured family. He provided a haven of rest and abunda<\/span>nce so that the young nation of Israel could survive and grow, even in desperate times.<\/p>\n

But more heartache loomed on the horizon: Jacob was dying. Joseph had dedicated 17 years to caring for his elder<\/span>ly father (Gen 47:28<\/a>) and restoring the father-son affection the two previously enjoyed. When that season came to an end, Joseph\u2019s actions in Gen 48<\/a> and 50<\/a> portray the depth of his grief.<\/p>\n

When he lear<\/span>ned of his father\u2019s condition, Joseph immediately took his two sons to see their grandfather (Gen 48:1<\/a>). When they arrived, Jacob summoned his strength and sat up in bed (Gen 48:2<\/a>). As was customary i<\/span>n the ancient world, fathers imparted blessings to their children and grandchildren before dying, and Jacob welcomed this role. He began by reiterating God\u2019s covenant with Abraham and his descendants and the promise of a <\/span>divine inheritance in Israel (Gen 48:3\u20134<\/a>; compare Gen 35:9\u201315<\/a>). Then he formally adopted Joseph\u2019s sons so that they would have a share in the promised land (Gen 48:5<\/a>).<\/p>\n

<\/a><\/p>\n

Jacob the<\/span>n blessed both of Joseph\u2019s sons, but in reverse order, giving the younger son the blessing of the older (Gen 48:14\u201316<\/a>). This troubled Joseph (Gen 48:17\u201318<\/a>), but Jacob spoke prophetically saying, \u201c\u00a0\u2018I <\/span>know, my son; I know. [The older] also shall become a people, and he also shall be great, but his younger brother shall be greater than him, and his offspring shall become a multitude of nations\u2019\u00a0\u201d (G<\/span>en 48:19<\/a>). This role reversal echoes the blessings of Jacob and Esau (Gen 27:18\u201340<\/a>); it also parallels Jacob\u2019s favoritism of Joseph over his older brothers (Gen 37:2\u20134<\/a>).<\/p>\n

After blessing Joseph\u2019s sons, <\/span>Jacob blessed Joseph and gave him a greater portion than the rest of his brothers (Gen 48:21\u201322<\/a>). After meeting with Joseph and his sons privately, Jacob called all of his sons to himself. But not all<\/span> of them would receive his blessing. His first three sons\u2014Reuben, Simeon, and Levi\u2014incurred harsh rebukes and curses (Gen 49:3\u20137<\/a>). Judah, next after Levi, was given the right to rule within the family<\/span> with the promise that a king would come from his tribe (Gen 49:8\u201312<\/a>; see \u201cThroughout the Bible<\/a>\u201d). The other brothers received blessings that reflected their destiny in Israel\u2019s history (Gen 49:13\u201321<\/a>)<\/span>, but Joseph was given an extra benediction (Gen 49:22\u201326<\/a>).<\/p>\n

In the first part of Joseph\u2019s blessing, Jacob recognizes his success in the face of hostility. After describing Joseph\u2019s prosperity, Jacob s<\/span>aid, \u201cThe archers fiercely attacked him; they shot at him and pressed him hard\u201d (Gen 49:23<\/a> nrsv). Throughout his life, Joseph had been attacked by opponents, particularly his brothers and Potiphar\u2019s w<\/span>ife. But sustained by God, he overcame all these obstacles (Gen 49:24\u201325<\/a>).<\/p>\n

As the blessing continued, Jacob shifted to Joseph\u2019s future: \u201cthe Almighty \u2026 will bless you with blessings of heaven above, b<\/span>lessings of the deep that lies beneath, blessings of the breasts and of the womb\u201d (Gen 49:25<\/a> nrsv). Jacob affirmed his confidence in God\u2019s continued assistance in Joseph\u2019s life, noting that it would b<\/span>e characterized by provision, abundance, and fertility.<\/p>\n

Jacob assured Joseph that his words were binding: \u201cThe blessings of your father are stronger than the blessings of the eternal mountains\u201d (Gen 4<\/span>9:26<\/a> nrsv). He further distinguished Joseph over his brothers: \u201cMay [these blessings] be on the head of Joseph, and on the forehead of the prince of his brothers\u201d (Gen 49:26<\/a>). The firstborn son of Jac<\/span>ob\u2019s favorite wife now received honor and blessing for saving his family and for demonstrating integrity and righteousness despite opposition and hardship.<\/p>\n

After his final words to his sons, Jacob ask<\/span>ed to be buried at the family gravesite at Machpelah (Gen 49:29\u201332<\/a>), which Abraham purchased in Gen 23<\/a>. When Jacob died (Gen 49:33<\/a>), Joseph grieved more visibly than his brothers: \u201cJoseph fell on his <\/span>father\u2019s face and wept upon him and kissed him\u201d (Gen 50:1<\/a>). He ordered that Jacob be embalmed according to Egyptian custom, and he led a massive funerary procession to Machpelah to bury his father (Ge<\/span>n 50:2\u201314<\/a>).<\/p>\n

Grief wasn\u2019t the only emotion Jacob\u2019s death ignited. With their father\u2019s passing, Joseph\u2019s brothers began to fear once again that Joseph would take vengeance for their evil past (Gen 50:15<\/a><\/span>). Jacob had been a restraining force; Joseph loved his father too much to bring him more heartache. But now, with Jacob gone, the brothers worried that Joseph no longer had to concern himself with th<\/span>eir father.<\/p>\n

The brothers approached Joseph with a plea. They claimed that before their father died, he asked Joseph to pardon their sin (Gen 50:16\u201317<\/a>). The Bible doesn\u2019t record whether such an exchang<\/span>e ever took place between Jacob and his sons. In light of their fear and guilt, their story seems contrived. Awash in worry, they likely forgot that Joseph had already pardoned them and expressed his confidence in God\u2019s sovereignty (see <\/span>Gen 45:5\u20138<\/a>).<\/p>\n

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Joseph defied their expectations. Weeping, he reassured them that he had no harmful intentions against them, and he confidently asserted his underst<\/span>anding of the family\u2019s turbulent history and God\u2019s sovereign design: \u201cAs for you, you planned evil against me, but God planned it for good, in order to do this\u2014to keep many people alive\u2014as it is today\u201d (<\/span>Gen 50:20<\/a>). With these words Joseph calmed their fears and acknowledged his life\u2019s purpose.<\/p>\n

As the Joseph narrative concludes, Israel\u2019s prophetic blessing of his sons and grandsons comes to pass ju<\/span>st as he said. Joseph lived 110 years, the ideal life span in Egyptian culture (Gen 50:22<\/a>). He also lived to see his great-grandchildren (Gen 50:23<\/a>). Shortly before he died, he foretold Israel\u2019s exodu<\/span>s from Egypt and commanded that his bones be taken with them (Gen 50:24\u201325<\/a>)\u2014a command fulfilled in Exod 13:19<\/a> and Josh 24:32<\/a>. When Joseph breathed his last, he could do so in peace (Gen 50:26<\/a>). He per<\/span>severed and held fast to his faith despite crushing adversity, and went on to be used by God to provide for his family, a nation, and the world. Joseph\u2019s death marked the closing strains of one of God\u2019s greate<\/span>st orchestrations and paved the way for the God\u2019s purpose to advance.<\/p>\n

Study Questions<\/p>\n

1. Can you think of a time when you were able to detect God\u2019s goodness in the midst of your trials?<\/p>\n

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2. <\/span>How has God used your trials for the benefit of others? How have you grown as a result of them?<\/p>\n

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Throughout the Bible<\/p>\n

Among the many benefits that arose from Joseph\u2019s trials, Jacob\u2019s blessing of Judah ranks near the top (Gen 49:8\u201312<\/a>). On his deathbed in Egypt, Jacob spoke honestly and prophetically about his sons. His words to Judah have a tremendous bearing on the most important redemption story in history: the coming of the Messiah.<\/p>\n

Jacob\u2019s first three sons\u2019 bad behavior earned them harsh rebukes. Reuben seduced Bilhah, his father\u2019s concubine (Gen 35:22<\/a>), a shameful act that brought him Jacob\u2019s censure (Gen 49:3\u20134<\/a>). Simeon and Levi, Jacob\u2019s second and third sons, orchestrated the slaughter at Shechem (Gen 34:25\u201331<\/a>) to avenge their sister\u2019s rape; they, too, received their father\u2019s curse (Gen 49:5\u20137<\/a>). So Judah, fourth in line, inherited his father\u2019s blessing.<\/p>\n

Jacob described Judah\u2019s future as a leader among his brothers: \u201cThe sons of your father shall bow down to you\u201d (Gen 49:8<\/a>). He granted Judah a position of authority among his descendants: \u201cThe scepter shall not depart from Judah, nor the ruler\u2019s staff from between his feet, until tribute comes to him; and the obedience of the peoples is his\u201d (Gen 49:10<\/a> nrsv). Genesis 49:11\u201312<\/a> describes the abundance of the land that Judah would one day inherit.<\/p>\n

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Centuries later, when Israel settled the promised land, the nation asked for a ruler to lead them in battle (Deut 17:14\u201315<\/a>; 1 Sam 8:5<\/a>, 20<\/a>). After Saul failed as king, God raised David\u2014a descendant of Judah\u2014to lead the nation (Gen 38:27\u201330<\/a>; Ruth 4:18\u201322<\/a>). God later made a covenant with David and promised to establish his throne forever (2 Sam 7<\/a>). This promise pointed to the Messiah\u2014the savior and deliverer of Israel, a descendant of David and Judah.<\/p>\n<\/div>\n<\/div>\n

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As a commentary on Genesis, the scrolls\u2019 understanding of the Messiah drew from Jacob\u2019s prophecy in Gen 49:8\u201312<\/a> (\u201ca ruler shall not depart<\/span> from the tribe of Judah,\u201d\u00a0\u201cruler\u2019s staff,\u201d\u00a0\u201cfeet\u201d). The Qumran community lived more than 1,000 years after Jacob\u2019s prophecy and was heavily influenced by God\u2019s promise to David in 2 Sam 7<\/a>. They looke<\/span>d across the Hebrew Bible, identified the passages thought to refer to the Messiah, and developed a picture of what his character would be like. Although their understanding varies from scroll to scroll, the pict<\/span>ure in 4Q252<\/a> is consistent with what we know of the time period and from the ot. About a century later, Jesus fulfilled these ot messianic expectations, which were themselves shaped by Jos<\/span>eph\u2019s experiences in Gen 37\u201350<\/a>.<\/p>\n

Study Questions<\/p>\n

1. Can you think of other texts from the ot that describe the Messiah? How does Jesus fulfill these expectations?<\/p>\n

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2. Certain expectations surround Jes<\/span>us\u2019 second coming, just as they did His first. Can you name some of them?<\/p>\n

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<\/span><\/span>Application<\/p>\n

The highs and lows of Joseph\u2019s story bring him back to where he began: with his father and his brothers. Beginning with Joseph\u2019s dreams and the subsequent treachery of his brothers (Gen 37<\/a><\/span>), the narrative closes with Joseph\u2019s brothers unable to trust him, even though he had already forgiven them. They try to establish a \u201ctruce\u201d by concocting a story about their father (Gen 50:15\u201317<\/a>) an<\/span>d then by offering to become his slaves (50:18<\/a>). In doing so, Joseph\u2019s brothers fulfilled the very dreams that had prompted them to betray him in the first place.<\/p>\n

Joseph\u2019s brothers were crippled by gu<\/span>ilt. Their inability to accept his forgiveness resonates within many Christians. Like Joseph\u2019s brothers, we have been offered extraordinary forgiveness, but we often fail to let it permeate our lives. Instead of accepting God\u2019s unrestric<\/span>ted forgiveness in Christ, we may try to secure forgiveness for ourselves rather than depend on the only source of hope and peace: the death and resurrection of Christ.<\/span><\/p>\n

Christians celebrate the Lord\u2019s Supper (or the Eucharist) to remember what Christ accomplished on our behalf. According to Matthew\u2019s Gospel, Jesus presented the cup to His disciples during His f<\/span>inal meal and spoke the following words: \u201cThis is my blood of the covenant which is poured out for many for the forgiveness of sins\u201d (Matt 26:28<\/a>). When Paul wrote to the Corinthians, he told them to c<\/span>elebrate the meal as a way of proclaiming the Lord\u2019s death (1 Cor 11:23\u201326<\/a>). Paul knew that by recalling the significance of the work of Christ, the Corinthians would grow to trust God\u2019s saving grace <\/span>more and more.<\/p>\n

As believers in Christ, we are invited to place our full trust in God\u2019s promise to deliver us from the bondage of sin. Even Joseph\u2019s generous offer to forgive his brothers pales by comp<\/span>arison. Although we may struggle to accept this deep truth, God offers us full reassurance of our standing before Him. As Paul proclaims in Romans, there is nothing<\/em> that can separate us from \u201cthe love<\/span> of God that is in Christ Jesus our Lord\u201d (Rom 8:38<\/a>). And this is the great hope of the Christian life: We have a God who will sustain us through life\u2019s difficulties until our salvation is fully reali<\/span>zed (Rev 21:1\u20137<\/a>).<\/p>\n

Study Questions<\/p>\n

1. We often meet God\u2019s remarkable offer of forgiveness with open arms. What causes you to question this reality as life progresses? What helps you accept God\u2019s forgiv<\/span>eness?<\/p>\n

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2. The Lord\u2019s Supper is powerful gift from God to the Church for remembering the saving work of Christ. What other practices help us recall Christ\u2019s work?<\/p>\n

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 <\/p>\n","protected":false},"excerpt":{"rendered":"

Introduction At the beginning of Joseph\u2019s story, his life seems ideal. He was his father\u2019s favored son. His dreams seemed to point to his future greatness. However, Joseph\u2019s life would quickly turn tragic. Jealous of their brother\u2019s favored position and angered at his dreams of ruling over them, Joseph\u2019s brothers cast him into a pit … <\/p>\n

\u201eJoseph Understanding God\u2019s Purpose\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-7","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/7","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=7"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/7\/revisions"}],"predecessor-version":[{"id":8,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/7\/revisions\/8"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=7"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=7"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=7"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}