The Book of Acts
Lesson Number 26
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
STEPHEN’S DEFENSE, #2
“ 7:9 And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, 10 And delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. 11 Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. 12 But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13 And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh. 14 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15 So Jacob went down into Egypt, and died, he, and our fathers, 16 And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.” (Acts 7:9-16)
INTRODUCTION
Our text begins with the sons of Jacob being moved with envy against their younger brother Joseph, and selling him into Egypt. Genesis 37:28 pinpoints the time when Joseph was sold into Egypt: “Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.” Genesis37:29-41:44 covers the time from Joseph’s beginning in Egypt until his exaltation – thirteen years later. Genesis 41:45 through the conclusion of Genesis covers the time from Joseph’s exaltation through his death. Within that section, 42:1-47:27 covers the events associated with Jacob and his clan coming into Egypt. The next seventeen years, until the time of Jacob’s death, are covered in 47:28-48:22. The record of Jacob blessing his sons is found in 49:1-33. The burial of Jacob, and the events attending it, is covered from 50:1-50:15. The rest of the book of Genesis (50:16-26) covers the remainder of Joseph’s life and the interment of his body.
That means that we have hardly any information at all concerning the experience of the Israelites during the vast majority of the 430 years they sojourned in Egypt – and precious little concerning their oppression for four hundred years.
If men were writing the book, the burden of emphasis would have been placed upon the time of Israel’s oppression. Instead of doing this, the Spirit moves Moses to emphasize their providential beginning, and the purpose for which they went down into Egypt. The reason for this unique emphasis is that the Scriptures were not written merely to provide us with historical accounts. Rather, the working of God himself is embedded in the record. In this we are being exposed to HOW all things are worked together for the good of those who love the Lord and are called according to His purpose.
Think, for example, of the circumstances that seemed to forbid the rising of a nation from whom the Messiah would be manifested.
➪ The family from which Abraham was chosen was idolaters.
➪ The call of God came to a man who was thoroughly unacquainted with the Lord.
➪ Abraham’s participation in the purpose of God involved separating from his kindred and homeland.
➪ Abraham had no idea where he was going – only that God would show him the land to which he was being called.
➪ From the beginning of their marriage, Abraham’s wife was barren.
➪ After twenty-four years, Abraham still had no offspring.
➪ When it was confirmed to Abraham that the promised offspring would come from Sarah, he was ninety-nine, and she was ninety – still barren.
➪ At the time scheduled for the birth, it was biologically impossible for Abraham and Sarah to have a son.
➪ When Abraham arrived in the promised land, it was being ravaged by a famine.
➪ When Isaac married Rebekah, she was barren.
➪ When Isaac came to the promised land, there was a famine in the land.
➪ When Jacob married Rachel, she was barren.
➪ Jacob’s favored son, Joseph, through whom the fledgling nation would be sustained, was hated by his brothers, and sold into Egypt as a slave.
➪ When Jacob was in the promised land, there was a famine, and he had to go down into Egypt.
➪ All three of the fathers of the Jewish nation – Abraham, Isaac, and Jacob – were not given any of the promised land, but sojourned in it as strangers and pilgrims.
➪ Jacob and all of his sons – the fathers of the twelve tribes – died in Egypt, never inheriting the promised land.
➪ The only piece of real estate that was owned by any Israelite up to the time of its occupation by Joshua, was purchased by Abraham – even though God said He would give him and his seed the land as an inheritance.
These are the circumstances Stephen is declaring in his defense. They provide a sort of context in which the Lord is working out his purpose – a context filled with impossible circumstances. One can only imagine how modern-day counselors would have spoken to the fathers concerning their experiences.
What we have here is a historical dialog that confirms the manner in which God works. That manner is declared by Paul, and must by seen by all who possess faith. “But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence” (1 Cor 1:27-29).
In every bonafide work of God, the door is shut to any human boasting. As Paul would say, “It is excluded” (Rom 3:27) – i.e. there is no place made for it. There is nothing about the work of God – absolutely nothing – that allows for the exaltation of flesh, or for boasting in its accomplishments. It is not that a legitimate work of God can take place, and yet men can boast in it. This is an impossibility, for God works in such a manner as excludes the very possibility of boasting. It is not that such glorying ought not to be done – it cannot be done! What God is doing does not make any provision for it. If, therefore, there is a purported Christian work that allows for
the flesh to boast, it cannot be from God Such works have their genesis in the mind of man, not “the mind of the Lord” (1 Cor 2:16).
THE PATRIARCH’S MOVED WITH ENVY
“ 7:9a And the patriarchs, moved with envy . . .”
Stephen now accounts for Joseph getting down into Egypt. Men were involved in the matter, but their will was not what drove the incidents that followed. “The lot,” as Solomon put it, was “cast into” their “lap,” creating a circumstance where they appeared to be able to do whatever they wanted. However, the outworking of the whole affair was strictly in the hands of the Lord. As Solomon elaborated on the lot being cast into the lap, he added, “but the whole disposing thereof is of the LORD” (Prov 16:33). That is the unwavering manner of the Kingdom. It is also one of the reasons why we are not to “judge according to the appearance” (John 7:24). Appearance lends itself to an overestimation of the power and influence of men. Those who are unduly drawn to appearance will always end up being deceived concerning the real situation.
THE PATRIARCHS
“And the patriarchs . . . ” Other versions read, “the brothers,” BBE “Jacob’s sons,” GWN “our fathers,” MRD “these men,” LIVING “these fathers,” IE “the patriarchs [Jacob’s sons],” AMPLIFIED and “these men were our ancestors.” CEV
I have observed that there is a marked tendency in modern translators to ignore the reality of a Divine vocabulary. In their supposed eagerness to make the text plain, they often remove key words that aid us in comprehending the working of the Lord. The word “patriarch” is a case in point. It is a good word, and ought to be added to the vocabulary of the people of God. In the text before us, some versions use other words in the place of “patriarch.” Among them are “brothers,” BBE “men,” LIVING “sons” AMPLIFIED and “ancestors.” CEV
The word “patriarch” comes from the Greek word patria,rcai (pat-ri-arx-ai). It is a transliteration of the word, translating the letters instead of the word. This is because there is no English word that precisely parallels the original word – which is the whole reason for transliteration. The word means, “founder of a tribe, progenitor,” THAYER “Chief father . . . father of a tribe or nation, progenitor, chief of a family,” FRIBERG and “the father, or chief of a race,” LIDDELL-SCOTT That meaning, as you can see, is a far cry from the translations I have cited.
There are fourteen men to whom the term “patriarch” is applied: Abraham, the twelve sons of Jacob, and David.
➪ ABRAHAM. “Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils” (Heb 7:4). Abraham is viewed as “father,” or progenitor, in three senses. He is the one from whom the Jews themselves came. He is also the father of many nations, including Israel, but not limited to them (Gen 17:4). He is also the father of all who believe in Christ (Rom 4:11).
➪ JACOB’S TWELVE SONS. “And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs” (Acts 7:8). Jacobs twelve sons are the progenitors of the twelve tribes of Israel.
➪ DAVID. “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day” (Acts 2:29). David is of the tribe of Judah, and is the progenitor of Christ as the King. It is David’s throne upon which Jesus presently sits (Acts 2:30-36).
Each of these individuals are also referred to as fathers.
➪ ABRAHAM. “Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee” (Gen 17:5). “Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all” (Rom 4:16).
➪ JACOB’S TWELVE SONS. “But when Jacob heard that there was corn in Egypt, he sent out our fathers first” (Acts 7:12). “So Jacob went down into Egypt, and died, he, and our fathers” (Acts 7:15).
➪ DAVID. “Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest” (Mark 11:10).
In our society, lineage is not considered to be of any major importance. This is because our nation is actually a conglomeration of peoples from various heritages. However, this was not the case with Israel. First, the chief purpose of the nation was to bring forth the Messiah. For this reason, the lineage had to be kept pure. Mingling with other nations and/or learning their ways was strictly forbidden (Ex 34:12-16; Deut 7:1-6), and whenever Israel violated this command, they always got into trouble (1 Kgs 11:4; Ezra 10:2-3,10-19; Neh 13:23-27).
The term “patriarchs,” therefore, is important to the understanding of the Jewish race. This is particularly true in the account that Stephen is giving, for in it all manner of difficulties existed for this small and fledgling group. Even though eleven of the twelve patriarchs were themselves very flawed, yet because of the God of heaven, the race was protected, and the Messiah was born of pure lineage at the appointed time – “made of a woman, made under the Law” (Gal 4:4). This is one of the points that is accentuated in the two genealogies of Jesus (Matt 1:1-16; Lk 3:23-38). Jesus, for example, had to be from the tribe of Judah (Gen 49:10; Micah 5:2; Heb 7:14; Rev 5:5). He also had to be from the lineage of David, who was himself from the tribe of Judah (Matt 1:1). That means that Mary also had to be from the tribe of Judah and the house of David (Lk 1:27). While Joseph was not the father of Jesus, because he was charged the responsibility of raising Him, and because Mary married him, he also had to be from the lineage of Judah and the house of David (Matt 1:20).
Ponder also, that the priesthood, both the Aaronic and Levitical, had to be from the lineage of Levi (Num 3:6; 8:19; 17:8; 18:2; Josh 21:10).
In a fleshly covenant, pedigree was all-important. During Nehemiah’s day, the people had departed from this, and the priesthood had become defiled. Nehemiah re-established the priesthood after the proper lineage (Neh 7:64).
The Reason for the Rule
All of this prepared the way for the New Covenant. In Jesus, a new genealogy is reckoned, for the fleshly line ended with Him. That is why Isaiah cried, “who shall declare His generation? for He was cut off out of the land of the living” (Isa 53:8). Now, although He had no fleshly offspring, His name is still “the Everlasting Father” (Isa 9:6). He has been given “children” (Heb 2:13), and they are numerous beyond number. In Him the promise is fulfilled, “for more are the children of the desolate than the children of the married wife, saith the LORD” (Isa 54:1).
The genealogy of Jesus is even more precise than that of the Israelites. There must be a paternal connection with Jesus before any individual will be accepted by God. His Seed must be in the person (1 John 3:9), and he must be a partaker of His nature (2 Pet 1:4). The absence of these things absolutely negates any profession of identity with the Lord. Under the Old Covenant, institutional connection was basic. Under the New Covenant, it carries no weight at all. This is absolutely decimating to the sectarian approach to truth, and the vaunting of denominations. Lifeless religion was common under the Old Covenant. It is unlawful under the New.
MOVED WITH ENVY
Other versions read, “becoming envious,” NKJV “became jealous,” NASB “having indignation,” TNT and “boiling with envy and hatred and anger.” AMPLIFIED
Scriptural Reports of Men
The Scriptures do not varnish or gloss the human condition. God respects no man’s person – that is He never interacts with men in disassociation from what they really are. This is not commonly perceived. Some see God’s grace as having a loving and beneficial association with men regardless of what they really are. This is not a God-glorifying view, and approaches the subject of Divine favor as though Jesus did not even exist, and the new birth was not a reality. The truth of the matter is that in Christ men are changed, or transformed, in order that they might have fellowship with the Father, and remain in his favor.
The Account of the Patriarchs
With these things in mind, we return to Stephen’s account of Joseph’s brothers rising up against him without cause. They thought nothing of the fact that Joseph was their own brother, in the lineage of Abraham, and among the chosen people. They dishonored their father Jacob, by viewing his preference of Joseph as uncomely, and even wrong. They would have preferred that Jacob honor them above Joseph. Therefore, envy entered their hearts. Here, the word
“envy” connotes “to be heated or to boil with envy, hatred, and anger.” THAYER “hostile emotion based on resentment.” FRIBERG
Envy eats at the vitals of soul, and is described as causing rottenness to the bones: “envy the rottenness of the bones” (Prov 14:30). That is, it causes the basic human constitution to break down. It breaks down all barriers to doing evil, so that Solomon declared, “who is able to stand before envy?” (Prov 27:4). This is also the sin that drove the Jews and their leaders to deliver Jesus to Pilate for the sentencing of death (Matt 27:18). When God gave the Gentiles “over to a reprobate mind to do those things which are not convenient,” envy was one of the transgressions that broke out (Rom 1:29).
Thus, this uncomely trait broke out among the eleven brothers of Joseph. Envy will prove to be the kind of trait that compels them to do something. It will powerfully constrain them to go to whatever lengths they think is necessary to rid themselves of the influence of Joseph. We will find that envy has no moral boundaries. It is limitless in its capacity to remove what is conceived to be a threat.
Years later, among their progeny, the trait of envy would erupt against Moses. The insurrection was led by Korah, and is described in Psalm 106:16; “They envied Moses also in the camp, and Aaron the saint of the LORD. The earth opened and swallowed up Dathan, and covered the company of Abiram. And a fire was kindled in their company; the flame burned up the wicked” (Psa 106:16-18). Thus we see what folly envy provokes in men. We also see how the God of heaven reacts to envy.
The Absence of Such A Trait Among New Covenant Leaders
It ought to be noted that, following the ascension of Jesus into heaven, this trait was never found among the twelve apostles. None of them envied Peter for being given the keys to the Kingdom of heaven (Matt 16:19). They did not envy Peter, James, and John, for being the inner circle (Matt 17:1), or John for being the disciple whom Jesus loved (John 21:20). Following Christ’s enthronement there was never any manifestation of envy among “the apostles” (Rev 21:14), who are the New Covenant parallel of the “twelve patriarchs” (Acts 7:8). Even before His enthronement, envy was not found among them.
The absence of this sort of reaction among the twelve apostles confirms the superiority of the New Covenant, in which the nature of the constituents of the covenant is changed by means of transformation. It is not that they had mastered inappropriate human emotions through discipline. Rather, they had become partakers of the Divine nature, and were in the process of being conformed to the image of God’s dear Son. Because the New Covenant is “a better covenant established upon better promises” (Heb 8:6), it produces better qualities within its constituents. This, coupled with their deliverance from the power of darkness, accounts for the superior character of those who are truly in Christ Jesus. Rather than “the works of the flesh” being prominent within them, through their faith it is “the fruit of the Spirit” that now characterizes their lives (Gal 5:19-25).
THEY SOLD JOSEPH INTO EGYPT
“ 9b . . . sold Joseph into Egypt . . .” Other versions read, “sold him as a slave into Egypt,” NIV “gave him to the Egyptians for money,” BBE “sold him away into Egypt,” DARBY “sold him into slavery, and he was taken into Egypt,” GWN and “sold him to be a slave in Egypt.” NLT
This is one of the sad accounts of pre-Messianic history. This is only the fourth generation from the call of God, and already there has been a significant decline in the chosen race. This confirms the absolute necessity of the new birth. The creation of a “new man” (Eph 4:24) is not a mere luxury, but is necessary for the conformity of men to the image of Christ. Men can be given every possible advantage, and surrounded with Divine intervention and miracles, and yet fail miserably because they are driven by selfish ambition, which is inherent in the human constitution. At the time of the account being given by Stephen, the envious ones are the best of the human race – not the dregs of it.
Further, the conduct we are witnessing did not occur in Egypt, but in the promised land, while the patriarchs were sojourning there. Additionally, it did not occur during the famine that would come upon the land, but in a time of plenty, when their flocks could be fed, and food was in apparent abundance. Thus, their envy was not driven by dire circumstances, or some unusual external situation. It revealed a fundamental flaw within the human nature.
These observations do not make what the brothers did either right or acceptable. It only shows why a Savior was needed to take away sin, in order that man’s nature could be changed. That change had to be done by God in all righteousness. However, as long as sin remained, that could not be done. Again, let me emphasize that this does not lessen the wrongness of what the twelve patriarchs did. The fact that men were under the domination of a fallen nature did not make sin less reprehensible. Neither, indeed, did it allow for the excusing of it.
There were at least two reasons why God was longsuffering with such conduct. First, it was because He was working through it to create circumstances by which the race appointed to bring forth the Messiah would be sustained. This was being done in a manner that could only yield glory to Himself. He did not take what men did and convert it to His advantage. Rather, He created the circumstances, down to the finest detail, to confirm the whole of the matter was dictated by Him. Second, his longsuffering was specifically in prospect of the coming Savior, who would bear both the substance and the penalty of all sin. It is necessary to see these things if we are going to give God due glory.
THEY SOLD JOSEPH INTO EGYPT
Stephen gives an abbreviated statement concerning a rather drawn out affair. In the process of teaching, that is the nature Divine summation. Of course, it assumes that the details of the affair are already known. If that is not true, the summation carries no weight. It will therefore be of profit to briefly outline what led to the sale of Joseph.
➪ The patriarchs has been provoked to hate their younger brother Joseph because of their father’s preference of him (Gen 27:3-4).
➪ Joseph related his first dream to his brothers, in which he saw all twelve of them binding sheaves of grain. His sheaf stood upright, and their sheaves of grain “made obeisance,” or bowed down, to his sheaf (gen 37:5-7).
➪ His brothers “hated him the more for his words”(Gen 37:8).
➪ Joseph related a second dream to his father and his brothers in which the sun and moon and the eleven stars “made obeisance to him” (Gen 37:9-10).
➪ His brothers envied him, but his father Jacob “observed the saying,’ or “kept the matter in mind” NKJV (Gen 37:11).
➪ While his brothers were feeding Jacob’s flocks in Shechem, he sent Joseph to check on them to see if it was well with them and the flocks (Gen 37:12-14).
➪ After finding Joseph wandering about unable to find his brothers, a man asked him what he was seeking. Upon telling the man he was seeking his brothers, Joseph asked him if he might know where they were. The man said he seen them, and heard them say they were going to Dothan. Joseph headed there immediately to find his brothers (Gen 37:15-17).
➪ While he was yet “afar off,” his brothers saw him coming. Conspiring to slay him, they said, “ Behold, this dreamer cometh. Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams” (Gen 37:18-20).
➪ The older brother, Reuben, heard the plot and delivered Joseph out of their hands, saying “Let us not kill him” (Gen 37:21).
➪ Reuben then suggested, “Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again” (Gen 37:22). At this point, Joseph had not come to them
➪ When Joseph finally arrived, they stripped him of his coat of many colors – a sign of his father’s favor – and threw him into an empty pit where there was no water (Gen 37:23-24).
➪ The scheming brothers then calmly sat down to eat (Gen 37:25).
➪ While eating, the brothers looked up and saw “a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt” (Gen 37:25).
➪ Judah tells the other brothers, “Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh” (Gen 37:27a).
➪ His brothers are content with the suggestion (Gen 37:27b).
➪ At that time, “there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver” (Gen 37:28a).
➪ Shortly after this, Reuben returns, and finds Joseph missing from the pit. Because he had intended to deliver him back to Jacob, he cries out, “The child is not; and I, whither shall I go?” (Gen 37:30).
➪ The brothers then “took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood; And they sent the coat of many colors, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no” (Gen 37:32).
➪ Having received the coat, Jacob recognized it and said, “It is my son's coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces” (Gen 37:33).
➪ The Midianite merchantmen then brought Joseph into Egypt, and “sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard” (Gen 37:28b, 36).
All of those remarkable details are summed up in Stephen’s words, “And the patriarchs, moved with envy, sold Joseph into Egypt” (Acts 7:9). Stephen, speaking through the Spirit of God, will develop the thought that God was in all of this, giving Joseph protection and favor, and using him to deliver his people. He will speak with understanding, as well as with power. It was previously stated that he was filled with wisdom. Now he will evidence that wisdom in his summation of the Jewish people, and their development as a nation.
Thus far, with two hundred and twenty-nine words he has covered more than 250 years of Divine involvements with men. He has included the accomplishment of impossible things, unveiled the impotence of nature, and exposed the hardness of the human heart. The power of faith has also been declared, as well as the reality of Divine direction. Such wonderful things could not possibly be drawn from the wellspring of nature. They deal with matters that are outside of the perimeter of human assessment and wisdom.
WHAT WE ARE BEHOLDING
It is imperative that we have some understanding of the magnitude of the things Stephen is declaring. He is confirming that God was actually the One who was in control of situation the brothers thought they were orchestrating. The world belongs to Him, as well as everything and everyone within it. As it is written, “The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein” (Psa 24:1). This is most precisely stated under the New Covenant, where men are granted a broader perspective of the Lord and the things that he is working in the midst of the earth. Here is how Paul said it: “For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (Rom 11:36).
Now we are told this, and it is our responsibility to receive it and conduct our lives accordingly. In the end, when the distracting elements of the present heavens and earth have passed away, it will all be made plain – crystal clear. Until that time, we are to live with the revelation of these things in mind. By so doing, we will be able to maintain our lives “in all godliness and honesty” (1 Tim 2:2), thereby bringing glory to God through the Lord Jesus Christ.
BUT GOD WAS WITH HIM
“ 9c . . . but God was with him.” Other versions read, “yet God was with him,” NASB and “But God was with Joseph.” GWN
At this point, it appeared as though everything was against Joseph. He was powerless to stop his brothers from despising him. He was unable to restrain them from throwing him into a pit. He was helpless to thwart them selling him to a band of Midianite slave-traders. It appeared as though Joseph could have said the same thing his father affirmed: “all these things are against me” (Gen 42:36). According to appearance, he could have cried out in the words of the Psalmist, “Many bulls have compassed me: strong bulls of Bashan have beset me round” (Psa 22:12). So far as experience in the body was concerned, Joseph could have said with Paul that he was, “pressed out of measure, above strength, insomuch that we despaired even of life” (2 Cor 1:8).
At this point, his real circumstance – the one that had to do with his identity with God, was hidden from view. Scripture apprizes us that Joseph was “seventeen” at this time (Gen 37:2), and already it appears as though his world has fallen apart. He was the favored son of his father, and yet upon being sent on a mission to his brethren, he had fallen on hard times, becoming subject to the venomous hatred of his own brothers. He had been raised among a covenanted people, and now he is in the midst of heathens, and headed for a heathen country. The whole affair would have been greatly compounded if he had been taught some of the doctrines that have been loosed during our time.
However, here is a fact that was not so apparent –- nevertheless, it was absolutely true: “God was with Him.” He was with him when Joseph was hated by his brothers. He was with him when they threw Him into the waterless pit. He was with him when they sold him to the Midianite merchants. And, He was with Him when he entered into Egypt – a foreign land where the people spoke in a language he did not understand (Psa 81:5). God was with Joseph when he was away from his homeland. He was with him in all of His power, thoughtfully monitoring all of his affairs and controlling his circumstances – grievous though they were. True to His nature, the Lord would not allow Joseph to be tested above what he was able to bear, but would always provide a way of escape, that he might be able to bear it (1 Cor 10:13). Sometimes that door would be one out of which he would have to run, knowing that false charges would be leveled against him. Other times, it would be a door of special favor during adverse circumstances. However you choose to view it, “God was with him.”
In the narrative of the historical events - from the time he was thrown into the pit until he was imprisoned in Egypt (Gen 37:4-39:21) – there are a few references to the Lord being with him. All of them are Divine explanations, and none of them are observations made by Joseph – although I do not doubt that he was aware to a significant degree of their reality.
➪ IN POTIPHAR’S HOUSE. “And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian” (Gen 39:2). Keep in mind that Joseph may very well have still been a teenager. He was seventeen when he came into Egypt, and we have no idea how long he was in Potiphar’s house, or how long it was before Potiphar had him imprisoned.
➪ POTIPHAR SAW IT. “And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand” (Gen 39:3).
➪ POTIPHAR BLESSED FOR JOSEPH’S SAKE. “And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was upon all that he had in the house, and in the field” (Gen 39:5).
➪ IN PRISON. “But the LORD was with Joseph, and showed him mercy, and gave him favor in the sight of the keeper of the prison” (Gen 39:21).
None of these texts had to do with a contemporary verbal articulation of the facts. All of them were after-the-fact, and had to do with assessment. They were more of a Divine commentary on the circumstances. Potiphar, for example, knew that Joseph prospered in everything he did, but could not trace it back to Jehovah – the God of the Hebrews. If he could have done this he never would have believed his wife’s allegation against Joseph, or had him incarcerated. It was the same with the prison-keeper. His assessment of Joseph was driven by God giving Joseph favor in his sight – not by insight.
In the case of Joseph, God being “with him” translated into the following:
➪ His enemies could not fully implement their will against him (his brothers, Potiphar’s wife, and Potphar himself).
➪ He was given favor in the eyes of certain key people, when it was sorely needed (Potiphar during the beginning of his stay in Egypt).
➪ He was given favor in the eyes of the keeper of the prison. This was not traced to any extensive assessment of the prison keeper, but to the fact that God was showing Joseph mercy.
All of this confirms that Divine consideration cannot always be deduced from circumstance. It is something that becomes cognitive through the peculiar prerogative of faith.
OUR TIME
The present time is far superior to the times during which Joseph lived. He had no Scripture – we do. So far as the Scriptural record of the times prior to Joseph, there had never been an uttered commitment stating that God would be with any individual. In his communication with Noah God said, “with thee will I establish My covenant” (Gen 6:18). God had told Abraham, “Behold, My covenant is with thee” (Gen 17:4), As Esau was growing up, it is written, “And God was with the lad” (Gen 21:20). At one point in Isaac’s life, Abimelech confessed, “We saw certainly that the Lord was with thee” (Gen 26:28). Earlier, Jacob had said of his life, “God, who answered me in the day of my distress, was with me in the way that I went” (Gen 35:3). These represent at least the majority of the texts that affirmed Divine accompaniment. Of course, all of them were actually written long after the time of Joseph. At the very best, they were known because those who had the experience spoke of them to their peers. The point to be seen is that the experience of God’s presence was very rare, and the knowledge of such times were even more unusual.
Now, however, in the day of the open heavens, and access to God, we have certain promises of the presence of the Lord that, in number and nature, have no parallel in antiquity.
➪ “He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him” (John 14:21).
➪ “Jesus answered and said unto him, If a man love Me, he will keep My words: and My Father will love him, and We will come unto him, and make Our abode with him” (John 14:23).
➪ “I am with you alway, even unto the end of the world” (Matt 28:20).
➪ “Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me” (John 15:4).
➪ “For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city” (Acts 18:10).
➪ “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His” (Rom 8:9).
➪ “But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you” (Rom 8:11).
➪ “God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ our Lord” (1 Cor 1:9).
➪ “And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth” (1 Cor 14:25).
➪ “And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people” (2 Cor 6:16).
➪ “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Cor 13:5).
➪ “My little children, of whom I travail in birth again until Christ be formed in you” (Gal 4:19).
➪ “One God and Father of all, who is above all, and through all, and in you all” (Eph 4:6).
➪ “Being confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil 1:6).
➪ “For it is God which worketh in you both to will and to do of His good pleasure” (Phil 2:13).
➪ “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” (Col 1:27).
➪ “Let your conversation be without covetousness; and be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee” (Heb 13:5).
➪ “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in you that which is wellpleasing in His sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Heb 13:20-21).
➪ “Ye are of God, little children, and have overcome them: because greater is He that is in you, than he that is in the world” (1 John 4:4).
The point to be seen is that a much higher level of confidence is expected from those who are in Christ Jesus than all of the godly who went before them. It is said of the most noble of all the ancients, “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect” (Heb 11:39-40). It is unconscionable for those to whom superior benefits have been vouchsafed to display results vastly inferior to those to whom less was given.
These are things that do need to be spoken to those who are engaged in “the good fight of faith” (1 Tim 6:12). The fierceness of the battle in which we are engaged requires that good soldiers (2 Tim 2:3) be apprised of the presence of their Lord. To deprive them of this witness is to make them vulnerable to the foe, and thus cause them to fight uncertainly. God will not excuse such behavior! Divine commitments are to be declared to each generation.
GOD DELIVERED HIM OUT OF ALL HIS AFFLICTIONS
“ 10a And delivered him out of all his afflictions . . .” Other versions read, “delivered him out of all his troubles, “ NKJV “rescued him from all his afflictions,” NASB “rescued him from all of his troubles,” NIV“delivered him out of all of his anguish” LIVING “Joseph had many troubles there, but God rescued him from them all,” IE “delivered him from all his distressing afflictions,” AMPLIFIED “saved him from all his troubles,” PHILLIPS “delivered him out of all his adversities,” BISHOPS “delivered him out of all his tribulations,” DARBY and “rescued him from all of his suffering.” GWN
Here the language is very definitive. The King James Version reads precisely correct – “out of.” Some versions read “from,” but this is not exact enough. The words “out of” are translated from the Greek word evk (ek). Lexically, the word denotes the area from which the specified action takes place. In this case, Joseph’s “afflictions” were the locus out of which God delivered him. The word “from” could mean God delivered from the circumstance itself, so that Joseph would not have experienced the affliction at all. That God can, and sometimes does, in fact, do this, cannot be denied. But that is certainly not the point Stephen is emphasizing here. Here, the point is that Joseph was in the affliction, and God extracted him from it, so that he was not overcome. In this way, the purpose of God could not be overthrown, but was actually worked out in the midst of adversity. This, of course, accrued to the glory of God, which is the dominant trait in everything that He does.
THE NATURE OF DELIVERANCE
It is the manner of God to deliver out from an adverse condition. Take, for example, the deliverance of the entire natural order that has been scheduled on the Divine calendar. Of the creation Paul writes that is will be “delivered from the bondage of corruption” (Rom 8:21). Already, for at least 6,000 years, creation has been dominated by corruption, and is enslaved to it. Yet, that domination is scheduled to terminate at the word of the Lord, and creation will make a complete exit from corruption and degeneration.
Paul spoke of deliverance as occurring in three dimensions – past, present, and future. “Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us” (2 Cor 1:10). All of this postulates that the circumstances from which deliverance takes place cannot be broken by the wisdom of men, or any form of human initiative. The rescue has to come from God, and it has to come in His own time. Until that deliverance comes, the Lord will so sustain the individual that he will not be overcome by the circumstances, and the foe will not be able to rejoice in triumph.
Deliverance is like this in order that God might receive the glory.
JOSEPH’S DELIVERANCE
The nature of Joseph’s “afflictions” is spelled out in several places.
➪ HIS BROTHERS INTENT TO KILL HIM. “Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams” (Gen 37:20).
➪ FILLED WITH ANGUISH. Prior to being thrown into a pit, Joseph suffered anguish and pled for his brothers not to do this. “We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us” (Gen 42:21).
➪ THROWN INTO A PIT. “And they took him, and cast him into a pit: and the pit was empty, there was no water in it” (Gen 37:24).
➪ SOLD TO MERCHANTS. “Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt”(Gen 37:28).
➪ A LANGUAGE HE DID NOT UNDERSTAND. “This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not” (Psa 81:5).
➪ IMPRISONED. “And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison”(Gen 39:20).
➪ FORGOTTEN. “Yet did not the chief butler remember Joseph, but forgat him” (Gen 40:23).
➪ IN PRISON TWO MORE YEARS. “And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river” (Gen 41:1).
➪ FEET HURT WITH FETTERS. “He sent a man before them, even Joseph, who was sold for a servant: Whose feet they hurt with fetters: he was laid in iron: Until the time that his word came: the word of the LORD tried him. The king sent and loosed him; even the ruler of the people, and let him go free” (Psa 105:17-20).
Although all of these circumstances were grievous, the perpetrators never realized their objectives. God delivered Joseph “out of all his afflictions.” He did not deliver him from the initial experience of the afflictions, but from their dominancy and duration. From the devil’s point of view, the purpose of affliction is to make an end of the afflicted one. From God’s point of view, it is to test and prepare the suffering one, and to bring glory to Himself. Because God is, in fact, “above all,” it is His will that is ultimately realized. All other intentions finally fall to the ground in absolute defeat.
Joseph himself, speaking from an illuminated point of view, assessed the difficulties from which he had been delivered. “ . . . God did send me before you to preserve life . . . God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and He hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt” (Gen 45:8). Again he said, “But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive” (Gen 50:20).
Behold what marvelous things God accomplished.
➪ He sent Joseph into Egypt to preserve life.
➪ He sent Joseph into Egypt to preserve a posterity in the earth – the lineage though which the Messiah would come.
➪ He sent Joseph into Egypt to accomplish a great deliverance – when a great host of people would be delivered at the time of the exodus.
➪ God made Joseph an advising father to Pharaoh.
➪ God made Joseph the lord over all of Pharaoh’s house.
➪ God made Joseph a ruler throughout all the land of Egypt.
➪ Through Joseph God saved much people alive.
And how were all of these things accomplished? It was by means of hatred, envy, enslavement, false accusation, imprisonment, and being forgotten. This by no means sanctified the malicious treatment of Joseph. However, it did confirm that the work was wholly wrought by God. It was not the result of human strategizing.
A LESSON TO BE LEARNED
There is a lesson to be learned here concerning Kingdom manners. It at once becomes evident that well being in this world does not equate to the Lord being with the individual. If that was the case, it might be argued that God was with Joseph’s brothers, for they managed to rid themselves of his influence – at least for a season. It might also be supposed that the Lord was with Potiphar’s wife, for she had her will – at least for a season. Of course, all of that is obviously foolish, because we have been given the record of the outcome of the events. However, God has not changed, and His Kingdom still functions in this way. The people of God are still experiencing oppression, and doing so unjustly, Yet, in it all the Lord is working out His purpose, preparing His people to rein with Christ, and publicly showing the ultimate futility of opposing those upon whom the favor of God rests.
Those who equate outward well being with the care of the Lord are not thinking properly. Their thinking has been skewed by covetousness. Sometimes well being and prosperity are nothing more than confirmations that the people have been set in “slippery places” (Psa 73:18), and will soon come tumbling down.
GOD GAVE JOSEPH FAVOR AND WISDOM IN PHARAOH’S SIGHT
“ 10b . . . and gave him favor and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.”
Stephen is careful to point out that it was God who was at work behind the scenes. He was, in fact, working all things together for His own glory, for the good of Joseph, and the preservation Abraham’s seed. However, deliverance is not the only thing that was accomplished. With God, deliverance is not an end of itself, but is a means to a higher end, or purpose.
GAVE HIM FAVOR AND WISDOM
“ . . . and gave him favor and wisdom in the sight of Pharaoh king of Egypt . . .” Other versions read, “gave him wisdom and favor in the presence of Pharaoh,” NKJV “gave Joseph wisdom and enabled him to gain the goodwill of Pharaoh king of Egypt,” NIV “gave him wisdom and the approval of Pharaoh, king of Egypt,” BBE “When Joseph stood in the presence of Pharaoh (the king of Egypt), God gave Joseph Divine favor and wisdom,” GWN “granted him favor and wisdom before Pharaoh, the king of Egypt,” NAB “making him so wise that he won the favor of Pharaoh king of Egypt,” NJB “God gave him favor before Pharaoh, king of Egypt. God also gave Joseph unusual wisdom,” NLT “Pharaoh, the king of Egypt, liked Joseph and respected him, because of the wisdom which God gave Joseph,” IE “He allowed him to win favor and show wisdom before Pharaoh,” ISV “gave him grace and wisdom, when he stood before Pharaoh, king of Egypt,” MONTGOMERY “and won him goodwill and favor and wisdom and understanding in the sight of Pharaoh, king of Egypt,” AMPLIFIED “God made him so wise that the Egyptian king Pharaoh thought highly of him,” CEV and “When Joseph appeared before the king of Egypt, God gave him a pleasing manner and wisdom.” GNB
The idea here is that God determined how Pharaoh thought of Joseph. The relationship between Pharaoh and Joseph was dictated by the Lord Himself. This was because the outcome of that association would save alive a people, preserve a godly posterity, and lead to a great deliverance – all of which would accrue to the long-lasting glory of the God of heaven. In this word from Stephen, a statement will be confirmed that would be made hundreds of years later: i.e. “the heavens do rule” (Dan 4:26). As Nebuchadnezzar can confirm, there is no question about the earth being in ultimate subjection to the heavens. The government of all things is located in the dwelling place of God, not man. The history of Joseph confirms this,
Centuries after the statement in Daniel, another affirmation would be made that is confirmed by Stephen’s words: “For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (Rom 11:36). This is a more extensive view of the heavens ruling, and is spoken in view of the removal of sin and the enthronement of the Lord Jesus. The ultimate Source or Cause of all things is declared to be God. He is also the means through which all things are being done. That is, His hand is involved in the affairs of men, thereby ensuring that everything will accrue to His glory. That too is confirmed in Joseph’s impressive life.
Whatever people may think of the volitionary capacities of man, their thoughts must take into consideration that God can cause one man to be favored by another. He can cause wisdom to so abound in one man, that another man can marvel, and be inclined to submit to that wisdom. It is wholly improper to maintain any view of man that rejects or modifies the clear declaration that the Source, Means, and Objective of all things is God Himself.
It is not possible that Stephen is speaking the truth if these things are not so. I hardly see how there is allowance for a theological millimeter, or for even the slightest departure from this truth.
“Favor”
By “favor,” the text means that Pharaoh was glad to see Joseph, and was very pleased with his presence. He was inclined toward Joseph, and saw no threat of competition in him. There was a wholesome attractiveness in Joseph that was perceived to a measurable extent by Pharaoh. It brought to the king the comfortableness with Joseph that would ordinarily have been developed over a period of time in which the virtues of Joseph would have been established through extended association with him. Although he was brought straight from the prison, Joseph was received without hesitation by Pharaoh, just as though he was the king’s own well beloved son – and all upon the basis of the testimony of another former prisoner. Speaking as a man, this is a most remarkable circumstance. Speaking as one who believes on Christ, knowing that the heavens do rule, it is what we should expect.
This favor was not the result of any solicitation of consideration by Joseph. It was a gift from God. This postulates that the Lord has control over the hearts of men, and can, at will, turn them as the rivers of water (Prov 21:1). Already, the Lord had given Joseph “favor in the sight of the keeper of the prison” (Gen 39:21). You may recall that, many years later, when Israel would come out of Egyptian bondage, the Lord “gave the people favor in the sight of the Egyptians” (Ex 11:3; 12:36). Solomon once said, “When a man's ways please the LORD, He maketh even his enemies to be at peace with him” (Prov 16:7). I have found this to be an elixir of comfort in circumstances that could prove to be disconcerting.
“Wisdom”
By “wisdom,” the text means Pharaoh was very impressed with Joseph’s understanding – the broad range of his knowledge in various subjects. This particularly included the interpretation of Pharaoh’s dreams (Gen 41:1-7; 15-32), and Joseph’s word on addressing the dilemma that would be created by a prolonged famine that would be preceded by seven years of extraordinary harvest (Gen 41:33-37). It is equally plain that Joseph must have spoken with obvious confidence and without hesitating or flawed speech. His words must have appeared as though they had been well studied and organized, even though they were spoken with apparent immediacy. It appears to me that discernment and aptitude were mingled effectively on an almost instant basis – as Joseph spoke. Jesus indicated that such a thing was the manner of inspiration: “it shall be given you in that same hour what ye shall speak” (Matt 10:19). Thus a grasp of the situation, discernment of the circumstantial details, and a thorough understanding of what to do, were given to Joseph all at once – probably as Pharaoh related his dreams to Joseph.
The interpretation of the dream, then, was a display of immediate wisdom. God gave him the ability to interpret the dream, versus an angel telling him the meaning, as with Daniel (Dan 8:15-27), and Zechariah (Zech 1:9-21; 4:5-14). I gather this means the meaning of the dream became very clear to Joseph, as well as how to respond to it. His directions to Pharaoh flowed from understanding. That is, he actually comprehended what he was saying. We know this is the case, else he could not have been the administrator of the affairs in Egypt.
The Details of Joseph’s Understanding
Pharaoh made known the two dreams that he had.
➪ First, Pharaoh dreamed that as he stood by the river, seven fine looking and fat cows came up out of the river and fed in a meadow. Then seven ugly and gaunt cows came out of the river and ate up the seven fine looking and fat cows.
➪ Second, he dreamed that seven heads of grain came up on one stalk, being plump and good. Then seven thin heads, blighted by the east wind sprang up after them. The seven thin heads devoured the seven plump and full heads.
Speaking as a man, this is what Joseph had to work with. Here is the expression of the wisdom that was given to him.
➪ The two dreams had one meaning (41:25a).
➪ The dreams informed Pharaoh of what God was going to do (41:25b).
➪ The seven good cows and the seven full ears were seven years of plenty, and meant the same thing (41:26).
➪ The seven thin cows and seven empty ears were seven years of famine (41:27).
➪ Again, Joseph emphasized that this spoke of “What God was about to do” (41:28(.
➪ Seven years of plenty would come throughout all the land of Egypt (41:29).
➪ After those plenteous years, seven years of famine would come in which “all the plenty shall be forgotten in the land of Egypt, and the famine shall consume the land” (41:30).
➪ The plenty would not be known in the land by reason of the famine, for it would be very grievous (41:31).
➪ The dream had been doubled, Joseph said, “because the thing is established by God, and God will shortly bring it to pass” (Gen 41:32a).
➪ The dream would “shortly come to pass” (41:32b).
➪ Joseph told Pharaoh to find a man “discreet and wise, and set him over all the land of Egypt” (41:33).
➪ Officers were to be appointed over the land, and charged with gathering 2o% of the harvest during the seven plenteous years (41:34).
➪ The food that was gathered was to be laid up in store under Pharaoh and kept in the cities (41:35).
➪ The food that was stored would be used to sustain the land through the famine (41:36).
Behold the nature of the wisdom that was given to Joseph.
➪ He defined the source of the dream.
➪ He interpreted why Pharaoh was given two dreams.
➪ He identified the dreams had to do with what God was going to do.
➪ He defined the time in which the commencement of the dreams would take place.
➪ He defined what to do during the time of plenty.
➪ He defined how to go about the activities during the years of plenty.
➪ He defined how to sustain the people during the famine.
It is remarkable to consider the details of the wisdom given to Joseph. His answer concerning Pharaoh’s dreams was a thorough answer, with no part of the dream remaining mysterious. The appropriate reaction to the dream was also specified.
In all of this we see the nature of “wisdom and spiritual understanding” (Col 1:9). It is not a mere routine, nor is it a kind of quick-fix. Rather, true wisdom leads a person into harmony with what the Lord is doing, so that even the grievous circumstances do not cause ultimate harm to the wise one.
MADE HIM GOVERNOR OVER EGYPT
“ . . .and he made him governor over Egypt and all his house.” Other versions read, “governor over Egypt and all his household,” NASB “ruler over Egypt and all his palace,” NIV “chief administrator over Egypt and over all his household,” CJB “governor over all of Egypt and put him in charge of the palace,” NLT “governor over all Egypt, as well as putting him in charge of all the affairs of the palace,” LIVING “the job of being governor of Egypt. He even allowed Joseph to rule over all the people in Pharaoh's house,” IE “Governor over Egypt, and over all the royal household,” MONTGOMERY and “governor of Egypt and put him in charge of his own entire household.” PHILLIPS
The sequence of the times and events that brought Joseph to this point accent Divine preparation.
➪ His first responsibility at around the age of seventeen – to find his brothers and report to his father as to the well being of them and the flocks they were feeding (Gen 37:13-14.
➪ At a young age, probably within proximity of his seventeenth year, he was made responsible for the affairs of the household of Potiphar, the captain of the king’s guard (Gen 37:36; 39:1-4) .
➪ When imprisoned with the king’s prisoners, all of the prisoners were committed into his hand so that whatever they did became the execution of his will (Gen 39:20-23).
➪ He becomes the governor over all the land of Egypt, with only the Pharaoh himself not being subject to him (Gen 41:40-44; 42:6).
It becomes apparent that in all of his experiences, Joseph was being groomed for the ultimate position to which he was assigned – the governor or Egypt. In fact, Scripture affirms that he was “sent” by God into the land of Egypt to preserve the life of Abraham’s seed (Gen 45:5,7,8; 50:20; Psa 105:17).
A Good Steward
As we might expect, Joseph proved to be a faithful steward, thus confirming that he was, in fact, chosen by God and placed in the positions that he occupied. He was intended to fulfill the work that he accomplished, and was gifted and strengthened to that end.