The Mistreatment of Joseph
One of the things that makes the Bible interesting is that, occasionally, details about a certain event surface somewhere the reader is not expecting them. For example, when Jacob returns to the land of Canaan after a twenty-year absence, he recalls the circumstances under which he left, and he becomes very nervous about meeting his twin brother Esau, from whom he had finagled both his birthright and his blessing (Gen. 32:7).
They would see each other for the first time in two decades the following day. He was alone and restless. From somewhere a man came and wrestled with him until the breaking of day (32:25). The “man” changed Jacob’s name to Israel, meaning, “Prince with God” or “Striven with God” (32:28). Jacob also named the place Peniel, meaning, “Face of God.” It appears that Jacob wrestled with God who in appearance looked like a man.
However, it is not until reading one of the minor prophets in the last section of the Old Testament that the reader learns “the rest of the story.” Hosea 12 gives a brief description of Jacob, the person:
He took his brother by the heel in the womb, and in his strength he struggled with God. Yes, he struggled with the Angel and prevailed; he wept and found favor from Him (Hosea 12:3-4a).
The “man” who wrestled with Jacob was God, the Angel of the Lord—or Jesus. Jesus is God’s messenger both in the Old and in the New Testaments. He makes dozens of appearances from Genesis to Zechariah. Under the new covenant, Jesus is God’s messenger and our Savior. Probably, we would have concluded that the man who wrestled with Jacob, also being God, was the Angel of the Lord, but that is confirmed for us by Hosea.
Joseph
Likewise, we find out more information about Joseph from Psalm 105. We first learn of him in Genesis. Joseph’s brothers were jealous of his dreams in which the meaning is clear—that he ends up being superior to them. In one dream the brothers’ sheaves bowed down to his sheaf (Gen. 37:7). In a second dream, the sun, the moon, and eleven stars bowed down before him (v. 9). And, of course, it did not help that he was clearly his father’s favorite son (v. 3).
On a certain day, Jacob sent Joseph out into the fields to see how his brothers were faring. As he approached them, “they conspired against him to kill him” (v. 18). It is significant that they said, “Look, this dreamer is coming!” (v. 19). They decided to kill him and cast him into a pit; “We shall see what will become of his dreams!” (v. 20). Reuben talked them out of killing him, and Judah later suggested they sell him to some Ishmaelites (37:21, 27). The brothers dipped Joseph’s tunic in blood, which led Jacob to assume he was dead.
Meanwhile, Joseph was sold to Potiphar, the captain of the guard to Pharaoh in Egypt (37:36). Joseph was eventually made overseer of Potiphar’s whole house—until his wife “cast longing eyes on Joseph” (39:7). When he refused to have a sexual relationship with her, she accused him of rape, and he was thrown into prison (39:8-20). Joseph was put in charge of all the other prisoners (39:21-23); eventually, his ability to interpret dreams not only got him out of prison but enabled him to become second in command only to Pharaoh over all Egypt.
Psalm 105:16-22
These seven verses not only tell the story of Joseph, but they add some interesting details, also. Famine befell the land of Canaan, Egypt, and other nations. Verse 16 tells us that God brought that event about. In Egypt, the people cried out to Pharaoh about the lack of food, and he told them, “Go to Joseph” (Gen. 41:55). Eventually, word got out that Egypt had grain, and nations went there to purchase some—including Joseph’s brothers (Gen. 41:56-42:5). They did indeed bow before him.
God caused the famine that eventually affected Joseph’s family. “He sent a man before them—Joseph—who was sold as a slave” (Ps. 105:17). That fact we already knew. In fact, Joseph himself had figured it out. He told his brothers: “But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive” (Gen. 50:20).
We have an additional detail that is nowhere found in Genesis. Readers know that Joseph was sold as a slave (Ps. 105:17), but consider this further piece of information: “They hurt his feet with fetters, he was laid in irons” (v. 18). This action seems to have occurred—not on his way to Egypt—but after Potiphar’s wife falsely accused him, and he was thrown into prison.
Joseph remained there until his prophecies came to pass (v. 19). Since he was overseer of the prison, it is possible that he was granted some freedom during the day to take care of business, but chained up each evening (to prevent escape). This system prevailed until his word came to pass—that is, the foretelling of the death of the baker and the restoration of the butler. When Pharaoh had two dreams he did not understand the import of; a forgetful butler advised Pharaoh to send for Joseph to see if he could discern the meaning. He had been proven correct before. Could he be of help again?
The last part of verse 19 states: “The Word of the Lord tested him.” For Joseph, things were about as bad as they could get. He had fallen from the lofty position of favorite son of his father to being “laid in irons.” Would he still trust God? Would he still believe the dreams God gave him years ago?
The answer is an unhesitating, “Yes!” What an encouragement to Christians! When everything seems to go wrong and the world appears to be upside down; when evil dominates good, and few seem to care; when nearly everybody’s actions come across as belligerent and all of life’s circumstances have nearly snuffed out hope, remember that God keeps His Word. Joseph knew that his youthful dreams would come to pass, and Christians know that God’s promises do not fail.
The “king sent and released him" (v. 20). He appeared before the king, interpreted his dreams (because the God of Heaven explained the meaning of them to Joseph). The now-30-year-old man made it clear that the power belonged to God—not him. When Pharaoh said, “…I have heard it said of you that you can understand a dream, to interpret it” (Gen. 41:15), Joseph corrected him: “It is not in me; God will give Pharaoh an answer of peace” (Gen. 41:16).
Impressed with Joseph, the king let him go free. More than that, he “made him lord of his house, and ruler of all his possessions” (Psalm 105:21). He could also “bind his princes at his pleasure” and “teach his elders wisdom” (v. 22). Joseph undoubtedly had spiritual wisdom enough to teach everyone, but what’s this about “binding” princes? The word translated “to bind” means “to tie, bind, imprison.”
Joseph’s power was not only in building granaries; he could imprison anyone who got in his way. He had one of the most important jobs in the kingdom—preserving the lives of the Egyptians and others (including his own family). [The only equal concern would involve the possibility of invading enemies.] Anyone who would oppose this essential task of storing and dispensing grain would be cast into prison on Joseph’s authority. In fact, at his word, his brothers were later imprisoned briefly.
Of course, one wonders how Joseph treated Potiphar and his wife once he gained power. Since Potiphar had not put him to death, Joseph may not have felt the need to retaliate; presumably, Potiphar’s wife kept her distance. Joseph did not display a vengeful attitude towards his brothers, either. He provided for them.
Summary of the Significance
In volume 5 of his series on Psalms, Tom Wacaster quotes from the Baptist, Charles Spurgeon, who despite his religious affiliation, often accurately assesses Biblical events. He wrote that Joseph’s
way to a position in which he could feed his family lay through the pit, the slaver’s caravan, the slave market, and the prison, and who shall deny but what it was the right way, the surest way, and perhaps the shortest way (250)?
Who would deny it, since it was God’s plan? Spurgeon adds: “The iron fetters were preparing him to wear chains of gold, and making his feet ready to stand on high places” (251).
Not all tribulations are preparing us to be in Congress or among the President’s cabinet, but there may be lesser places that trials may prepare us for. They may be for the purpose of teaching, writing, leading others, serving as an elder, deacon, or counseling others who are undergoing hardships.
We should ask, “Why are we where we are?” We have become qualified to do some things that, perhaps, few others are. All of us must make the best use of the talents and abilities we have for the benefit of the kingdom.