How is Romans 8:28 worked out in Josephs Life?

Introduction

In his epistle to the Romans, the apostle Paul of Tarsus wrote, We know that all things work together for good to them that love God, to them who are called according to his purpose (Romans 8:28). It is indeed a precious promise for Christians to be assured that Gods sovereignty encompasses every single event with the design for our ultimate good and for His glory. Absolutely all things including death, life, tragedies, present circumstances or the future happen only by the decretive will of a loving Father1. Perhaps, this understanding of divine providence has been most clearly illustrated in the narrative of Josephs life. The present assignment seeks to discuss how seemingly chance events which God had ordained in the patriarchs entire career work out for the good of His covenant community in redemptive history.

Historical-Contextual Background

The account of Josephs life was placed in the context of how God continued to fulfill His promises to Abraham with regards to the land of Canaan, the multiplication of his seed and covenant relationship with them. At first glance, things seemed to be according to plan. Jacobs household had increased in number to seventy people (Genesis

John Murray, The New International Commentary on the New Testament: The Epistle to the Romans, (Grand Rapids, Michigan: Eerdmans Publishing Co., 1980), page 314. Commenting on this verse, Murray noted, Many of the things comprised are evil in themselves and it is a marvel of Gods wisdom and grace that they, when taken in concert with the whole, are made to work for good.

46:27) and prospered under Gods favor in that fertile territory. As the patriarch, Jacob had absolute authority and responsibility over the clans welfare as both governor and priest.

Nevertheless, behind the rosy exterior, there had been a steady decline in the moral fiber of the patriarchs since their arrival in Canaan where the culture was largely syncretistic. That they had begun to lose their sense of purpose, identity and mission can be detected from the three following observations made by Bruce Waltke2.

1) The first three generations Abraham, Isaac and Jacob built an altar to the Lord where they settled and called on His name (Genesis 12:8, 17:18, 26:25, 33:20). This act of conducting their monotheistic worship and bearing witness to the Canaanites served as a symbol of their meaning, purpose and mission as Gods covenant community. The fourth generation did nothing of that sort. 2) Abraham and his daughter-in-law, Rebekah, were zealous to maintain separation from Canaanite influence through inter-marriage (Genesis 24:1-4, 27:46). Judah, of the fourth generation, left his family and married a Canaanite woman (Genesis 38:3), an indication of a gradual assimilation into its culture and unraveling of the covenant community. 3) In contrast, almost every narrative about the fourth generation painted a dark picture of their moral character, with the exception of Joseph. Reuben the firstborn committed incest with his fathers concubine (Genesis 35:22), Simeon and Levi use the circumcision, the outward sign of Gods blessed community, as a plot for

Bruce Waltke, Lecture Note 3: Why Egypt for the Captivity, ITS Course on Introduction to Old Testament, pages 1 3.

murder and revenge (Genesis 34:25) and Judah was guilty of soliciting prostitutes3 (Genesis 38:15). This is a symptom of a people who has lost its sense of purpose and mission as Gods covenant community amidst a pagan culture.

Against this backdrop, we can more readily see the probable reason God brought about the sequence of events which resulted in the patriarchs 400-year-long sojourn in Egypt. Unlike the Canaanites, Egyptians had strong separatist sentiments against foreigners (Genesis 43:32) and detested shepherds like them (Genesis 46:34). In this environment, the fetal Israel was able to maintain her national identity and peculiar, monotheistic faith until Joshuas army would retake the land of Canaan. In an ironic twist, the Lord also fulfilled his promise through Joseph, Abrahams seed as an instrument to bless many people groups by providing sufficient food during a widespread, seven-year famine.

The Dream-Catcher

The narrative of Josephs career began in Genesis 37 when as a teenage shepherd he began to incur the animosity of his brothers by reporting their misconduct to Jacob and the object of paternal favoritism. Their jealousy came to a climax with Josephs dreams with the thinly-veiled message that he will rule over his elder brothers and parents. According to Genesis 41:32, double dreams were given to show the infallibility and imminence of the predicted events.
3

Matthews, V. H., Chavalas, M. W., & Walton, J. H, The IVP Bible background Commentary: Old Testament (electronic

ed.), (Downers Grove: Inter Varsity Press, 2000). The Canaanite culture utilized cult prostitution as a way of

promoting fertility. Devotees of the mother goddess Ishtar or Anat would reside at or near shrines and would dress in a veil, as the symbolic bride of the god Baal or El.

In his youthful lack of wisdom, the boy shared these dreams with his family, thus inviting ridicule, rebuke and an assassination attempt. Perhaps, the unfortunate episode served to remind us not to cast the calling God had laid upon our hearts indiscriminately as pearls to the swine. Like Jacob and Mary, the mother of Jesus, we would do well to treasure sacred things in our hearts and minds (Gen. 37:11, Matthew 2:51).

The scene was set for the brothers plot to kill the dreamer in order to prove the dreams wrong (Genesis 37:20). Having stripped Joseph of his colorful robe, they threw him into an empty cistern. The wicked plans of men sought to frustrate the sovereign will of God, but in doing so, they unwittingly played part in fulfilling it. Reuben discreetly tried to rescue him but failed by abdicating his role as the eldest son. Only the tempting financial gain from selling Joseph as slave to merchants changed Judah and his brothers minds to spare his life. But it was not a noble motive, for which they were culpable. Twenty shekels of silver constitute three years wages for the shepherds, a handsome price for getting rid of their hated brother4.

Upon hearing the false report of Josephs death, Jacob mourned and refused to be comforted. It was another ironic twist to the narrative that he who had cheated his father, Isaac, with furry goatskin in his younger days would now be deceived by his own sons by means of a torn robe dipped in goats blood. Perhaps he was partially reaping what he had

Carson, D. A., New Bible commentary: 21st century edition, edited by D. Guthrie, J.A. Motyer, electronic edition (Leicester, England; Inter-Varsity Press, 1970).

sown. Thus the readers are kept in suspense to see how the gap between Gods future plans and current grave circumstances would be resolved.

From Cistern to Dungeon

After a brief excursus to Judah and the birth of Perez, the focus now shifted to Gods subtle workings amidst Josephs predicament in a foreign land. During Josephs time, the Egyptian empire would be an imposing symbol of material abundance and power in either the Hyksos period (17501550 BC) or the Amarna Age (fourteenth century BC), when large numbers of Semites were either settled in Egypt or mentioned in Egyptian sources as s serving in government positions.5 In such a setting, Egypt would be an ideal place to carry out Gods plan to save many lives from the famine.

He was sold to Potiphar, the captain of the Egyptian guard, for whom he served faithfully as attendant in charge of the household. The Lords favor was with Joseph in prospering everything that he did, thereby earning his masters trust. It was at Potiphars household that Joseph first developed administrative skills and Egyptian culture which would prepare him for Pharaohs royal courts. However, his route to glory would first take an unexpected turn to the shadowy dungeon.

The events that led to his unjust imprisonment began with Josephs moral integrity being tested in the form of persistent, sexual seduction from his masters wife. He firmly refused

Matthews, V. H, Chavalas, M. W, & Walton, J. H, The IVP Bible background commentary : Old Testament (electronic ed.) (Downers Grove, IL: Inter Varsity Press, 2000)

her advances as it would involve the unthinkable evil of sinning against his God (Genesis 39:9). His integrity would incur the fury of a woman spurned. She caught Joseph alone in the house and having pulled off his cloak, unjustly accused him of attempted rape. But the fact that Potiphar put Joseph in prison instead of capital punishment may suggest that he was not fully convinced of his wifes claims6. Josephs reputation as a man of faith and righteous character could well have saved his life too. However, his reward was the dungeon where the kings prisoners were confined. Once again, we are kept in suspense on how his dreams would be fulfilled in view of such an adverse turn of events7.

Mans adversity would become Gods opportunity. Even in the dungeon, Joseph earned the wardens favor through the Lords kindness, not his own cunning manipulations as his father Jacob had done. Soon, he assumed responsibility over all those who were held in prison. The scene was set for a fateful meeting with two fellow prisoners under his care the Pharaohs cupbearer and baker. We were not informed what they did that offended the god-king of Egypt, but a good guess seemed to be that he had a bout of food poisoning.

Some time later, each of the prisoners had a dream on the same night. It would be the second set of duplicate dreams that Joseph would encounter. Giving glory to God as the only interpreter of dreams, he proceeded to invite both the cupbearer and baker to tell him their dreams. The former had a favorable interpretation, predicting his vindication and

Carson, D. A., New Bible commentary: 21st century edition, electronic edition.

R. B. Dillard and T. Longman III, An Introduction to Old Testament, (Leicester: Apollos, 1995). From a human perspective, it appears that Joseph falls prey to ill luck as he moves from Palestine to Egypt and from Potiphars house to prison Joseph, however, is aware that God is the one behind the events of his life. Furthermore, he knows that God has overruled the evil intentions of his brothers and raised him to a position within the government in order to bring about the continuation of the covenant promise.

restoration to Pharaohs courts in three days. But the latter received a bad omen that in three days, he would face execution. Joseph reminded the cupbearer to remember him and show him kindness upon restoration. Each of his predictions came true three days later, evidence of Gods presence with him as an interpreter of dreams. But the cupbearer would ungratefully forget him. Disappointment could have overshadowed Joseph as his suffering at the hands of his jealous brothers; vendetta at Potiphars household and the cupbearers ingratitude were quite undeserved. There would be many others who follow his footsteps in suffering for righteousness sake. For all who would follow Christ, the way to glory is through the cross. Even in the valley of despair, God was lovingly molding and preparing Joseph for his day in the sun.

From Rags to Riches

Two full years would pass before the third set of duplicate dreams came his way. This time, the dreams belonged to none other than the Pharaoh himself. None of his advisors was able to interpret them. Only at that crucial moment, the cupbearer remembered the services rendered by Joseph and mentioned him to the king. The Lords timing has ripened.

And what a drastic transformation! Joseph was immediately released from confinement, given a clean shave and new clothes to stand before the throne. In contrast with his earlier brashness, there was a marked change in him, embodying wisdom and tact, as he interpreted Pharaohs dreams. He made it clear that such interpretive abilities were not derived from divination, but Gods sovereign gift. The seven fat cows and seven full

heads of grain were seven bountiful years which would come to pass. On the other hand, the seven lean cows and seven empty heads of grain represented seven years of famine which would overtake the land after that. Knowledge of Gods inevitable purposes should act as motivation and guide for action, not an excuse for passive inertia. Joseph also made recommendations that a wise and discerning man be appointed to collect 20% of the harvest during the seven years of abundance and store them up as reserves for the seven years of famine. It seemed clear to Pharaoh and his officials who the suitable candidate for this task should be8. Can we find anyone like this man, one in whom is the spirit of God? (Genesis 41:38)

After thirteen long years in the obscurity, Josephs rise to be Pharaohs second-incommand could not have been more drastic. He was given authority to administer the storage of grain, freedom to travel throughout Egypt and a wife from the ruling class. Two sons, Manasseh and Ephraim9, were born to him during this time. Looking back on his troubled past, Joseph recognized Gods sovereignty in making him forget his troubles and his fathers household and fruitful in the land of his suffering. We could now hear more clearly the refrain of Pauls words in Romans 8:28. When the famine overtook the world as predicted in Pharaohs dreams, there was sufficient food in the land of Egypt. Due to Josephs foresight and administration, the surrounding nations were blessed and weather the famine by procuring grain from Egypt, including his fathers household in Canaan.

D. R. W. Wood & I. H. Marshall, New Bible Dictionary electronic ed. (Downers Grove: Inter Varsity Press, 1986), page 608. The most likely date for Joseph is the period of the Hyksos pharaohs, c. 17201550 BC. These were Semitic rulers who had infiltrated from Canaan, but scrupulously observed Egyptian conventions. At first they took over the existing Egyptian bureaucratic administration, but later appointed naturalized Semites to high office.
9

According to the NIV Study Bible, the name Manasseh means making to forget while Ephraim sounds like the Hebrew for twice fruitful (page 29).

God Meant It for Good

As it turned out, ten of Josephs brothers went down to Egypt to purchase grain10. Benjamin stayed home with his father, being the only remaining son from Rachel. As soon as they bowed before him, Joseph could recognize them but maintained his composure to hide his real identity11. Perhaps it was anger for their past misdeeds and the desire to detect repentance in their heart, Joseph accused them harshly for being spies and put them into custody. On the third day, he summoned them and demanded that one of his brothers stayed in prison while the rest brought the grain back to their starving households. In order to prove that they were not spies, they were required to bring Benjamin, the youngest brother to him (Genesis 42:20). Simeon was chosen to languish in prison possibly because Reuben the eldest had tried to rescue Joseph earlier. In doing so, Joseph recognized the partial fulfillment of his dreams (Genesis 42:9) and set in motion the events which would lead to its consummation.

D. A. Carson made the observation that Josephs action replayed the earlier situation when they went home, after abandoning a brother. Simeon was held hostage to see whether they would trade food for him, as they had exchanged Joseph for cash. The
10

Ryken, L, Wilhoit, J, Longman, T, Duriez, C, Penney, D, & Reid, D. G. Dictionary of Biblical Imagery electronic ed. (Downers Grove: InterVarsity Press, 2000) page 977. The writers were correct to note that contact with that ancient empire and imitation of its ways are evaluated as negative and self-destructive as shown in Abrahams earlier sojourn to Egypt to escape famine. However this should be qualified by our discussion above on why Egypt was selected as the womb of the Israelite nation.
11

Matthews, V. H, Chavalas, M. W, & Walton, J. H, The IVP Bible background commentary: Old Testament (electronic ed.) (Downers Grove, IL: Inter Varsity Press, 2000). In the El Amarna tablets (fourteenth century B.C.), the format of each letter contains a greeting, followed by a set formula of honoring the Pharaoh by bowing seven times forward and backwards.

brothers sensed the analogy, and their guilty consciences prompted them to see divine judgment in their predicament and to describe details of their sin12 (Genesis 42:2122).

Jacob was immensely distressed to hear of Simeons capture and refused to allow Benjamin, who now became foremost in his affections, to visit Egypt. However, the famine had only entered its second year and their purchased grain soon ran out. Thus Jacobs sons were forced to make a second trip to Egypt and prevailed over their father to bring along Benjamin. Once again, the brothers paid homage to Joseph, a further fulfillment of his dreams. Upon seeing his brother, Benjamin, he was deeply moved and adjourned to his private room to weep.

However, Josephs test for his brothers would continue by conspiring with his servants to hide a silver cup in the youngest brothers sack. This time, his servants caught up with them and conducted a search that uncovered the missing cup in Benjamins possession. As in the first visit, Joseph demanded that the guilty one remained in Egypt as his slave while the rest of the brothers were allowed to travel home. The irony of divine providence became readily apparent they were once again confronted with the choice to abandon their brother in captivity and grieve their fathers heart. God had uncovered our guilt!

In response, Judah begged Joseph to take him as slave in the youngest brothers stead because his father would die in sorrow if his most beloved son did not return. What a change had taken place in Judahs callous heart over the years! Seeing the genuine repentance and willingness to make amends, Joseph could no longer control himself and
12

Carson, D. A., New Bible commentary: 21st century edition, electronic edition.

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wept openly before them. Then, the momentous revelation of his true identity resounded, I am Joseph, your brother whom you sold into Egypt! Jacobs sons were finally united and reconciled to each other.

Josephs reconciliation speech revealed how he himself understood the events which had taken place in his life. Instead of complaining against God, his breath-taking theology was a concurrence of loving providence in the midst of mans wickedness. It was to save many lives that God sent me ahead of you. It was not you who sent me here but God sent me to Egypt to preserve for you a remnant on earth and to save your lives by a great deliverance (Genesis 45:5-8). Joseph, however, did not downplay the culpability of his brothers cruelty in view of Gods sovereignty. In Genesis 50:20, he would reassure his brothers that he had no plans for revenge by saying, You intended to harm me but God intended it for good to accomplish what is now being done, the saving of many lives13. It was Josephs trust in divine sovereignty in the midst of adversity that enabled him to endure injustice and forgive the responsible perpetrators.

The final trip to Egypt would include the entire household of Jacob after receiving news that Joseph was still alive and became ruler of Egypt. In a vision, Jacob received Gods assurance of His presence in Egypt and confirmed His promise to make Israel into a great nation and bring him back to Canaan again. Thus, Josephs dreams came to complete fulfillment as Jacobs household resided in Goshen as shepherds of herds and flocks. Even in their prosperity, the covenant community did not lose sight of their sense of purpose and
13

B. A. Ware and T. R. Schreiner, eds. Still Sovereign, (Grand Rapids, Michigan: Baker Books, 2000), Article entitled Reflections on Assurance by D. A. Carson, page 269. in one and the same event, God and the brothers were working, the One with good intent, the others with evil intent. Gods sovereign, unseen sway does not mitigate the brothers evil; their malice does not catch God by surprise

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mission. Jacob would later bless his sons with a veiled prophecy of what will happen to each tribe, foreshadowing their return to Canaan the scepter will never leave Judah, Zebulun would be a haven for ships, Ashers food will be rich and so on (Genesis 49). Both Jacob and Joseph insisted before they died that they must be buried in the family tomb at Machpelah for God will surely take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob (Genesis 49:29, 50:24). The elaborate procession to bury Jacobs corpse took the unusual route, skirting the Dead Sea and entering Canaan from the east, seems to foreshadow the path taken by the Israelites led by Moses and Joshua14. Therefore the Genesis account of the patriarchs ended with an optimistic outlook that the Lord would fulfill the promises He made to Abraham and make Israel a great nation that will bless many other nations15.

Conclusion

The biblical record of the patriarchs traced the invisible hand of God infallibly working out His redemptive plan for a fallen world. In spite of their failings, He was able to compassionately override and direct these events for their good and for His glory. As part of His redeemed people under the new covenant, we can also draw inspiration from the life of Joseph in dark moments when Gods eternal purpose seemed frustrated by the wickedness of man. Chairman Mao may have tried to create a China without religion.
1 14

Carson, D. A., New Bible commentary: 21st century edition, electronic edition.
15

J. R. Kolenberger III, K. L. Barker, Zondervan NIV Bible Commentary: Volume 1: Old Testament, (Grand Rapids: Zondervan, 1994), page 56. In the end, because of the wisdom of Joseph, the offspring of Abraham became fruitful, increased greatly in number, and were dwelling safely and prosperously in the region of Goshen. Such a picture appears to be an obvious replication of the intended blessing of the early chapters of Genesis (1:28).

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Unwittingly his actions purified the church and left such a spiritual vacuum that resulted in even more people coming into the Kingdom. The time-honored hymn of William Cowper expressed it well, God works in mysterious ways, His wonders to perform.

Bibliography 1. B. A. Ware and T. R. Schreiner, eds. Still Sovereign, (Grand Rapids, Michigan: Baker Books, 2000. 2. D. Guthrie, J. A. Motyer, eds. New Bible Commentary: 21st century edition, Leicester: Inter Varsity Press, 1970. 3. D. R. W. Wood & I. H. Marshall, New Bible Dictionary (electronic ed.), Downers Grove: InterVarsity Press, 1986. 4. J. R. Kolenberger III, K. L. Barker, Zondervan NIV Bible Commentary: Volume 1: Old Testament, Grand Rapids: Zondervan, 1994. 5. L. Ryken, J. Wilhoit, T. Longman, C. Duriez, D. Penney, & D. G. Reid. Dictionary of Biblical Imagery (electronic ed.), Downers Grove: InterVarsity Press, 2000. 6. R. B. Dillard and T. Longman III, An Introduction to Old Testament, Leicester: Apollos, 1995.

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7. V.H. Matthews, M. W. Chavalas, & J. H. Walton. The IVP Bible Background Commentary: Old Testament (electronic ed.), Downers Grove, IL: InterVarsity Press, 2000.

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