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The following narrative helps to illustrate quite well the positive outcome which can and often does result from the interaction of Jews and Gentiles. Our discussion of Ruth and Naomi dates near the end of the period of Judges, after the sons of Israel had returned to Canaan from Egypt. The following narrative, however, occurs somewhat earlier, and considers the events which led to the removal of the tribe of Israel to Egypt to settle for a time.

But we purposely have chosen to look at the positive interaction which occurs between Joseph and Pharaoh of Egypt, which leads to blessing, and we avoid the negative interaction which would occur later in Israel’s history between Moses and a later Pharaoh, which would lead to terrible judgment.

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When Joseph's brothers saw that their father was dead, they said, "What if Joseph should bear a grudge against us and pay us back in full for all the wrong which we did to him!"

But Joseph said to them, "Do not be afraid, for am I in God's place?

"And as for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive." (Gen.50:15, 19-20)

The scriptures do not clearly state God’s reason for the move to Egypt. It is our own belief, however, that God sought to prevent corruption of the rest of the tribe of Israel by the inhabitants of Canaan, removing them to a place of refuge (Goshen in Egypt), until such time that they would multiply to become a mighty nation. Whatever God’s purpose, He brought it into being by two unfortunate events: a personal tragedy and a natural disaster. (For a further discussion of the sins of Israel’s oldest sons, see Postscript to Event II.)

We learn of the early life of Joseph, second to last of the twelve brothers, yet the one most loved by his father Jacob (Israel) — certain to cause strong jealousy by the brothers. And then there was the coat of many colors, a visible sign of Israel’s favor for Joseph. And if all that was not enough, there were those strange dreams which Joseph had the gall to repeat to his parents and to his brothers. Could Joseph never keep silent?

We shall not recount the brothers’ plot to kill Joseph, altered at the last moment when the opportunity for monetary gain presented itself. We will not recount the tale of the success of the slave Joseph in the house of his master Potiphar, nor of the advances made on Joseph by Potiphar’s hyperactive wife which led to Joseph’s imprisonment in the deepest, darkest dungeon. But even in this terrible place, Joseph’s skills and his excellent character were noticed.

We focus instead on the unlikely and remarkable encounter between Joseph, now entombed in the darkest dungeon — buried as though dead — and Pharaoh, ruler in Egypt.

Mighty Pharaoh, ruler of Egypt, is confronted with terrifying dreams. Meanwhile, it had previously occurred that, while the king’s cup-bearer and his unfortunate companion the baker were imprisoned, they had encountered a Hebrew slave who was capable of interpreting dreams. But only at this moment, when Pharaoh calls his wizards to explain his dreams, does the foolish cup-bearer remember this amazing Jewish slave. So Joseph is hastily prepared to come before Pharaoh.

We next observe a curious scene. There is mighty Pharaoh on the throne, light of Egypt, strong in his countenance, whom many regard almost as a god. But Pharaoh, mighty and wonderful, all powerful it seems in the physical world that he commands, is troubled and deeply disturbed as he is now confronted by a world he does not understand, a world he does not command, a world of dreams.

And there is also lowly Joseph, summoned before mighty Pharaoh, a Hebrew slave brought hastily out of the pit. But where mighty Pharaoh is troubled and deeply disturbed, lowly Joseph is quiet and confident as he responds to Pharaoh’s questions. It is a measure of Joseph’s excellence as he speaks with Pharaoh that Joseph claims no credit for himself. Joseph without reservation acknowledges God’s hand in these affairs, that only God and not any man can provide the answers that Pharaoh seeks.

Now Joseph said to Pharaoh, "Pharaoh's dreams are one and the same; God has told to Pharaoh what He is about to do.

"Now as for the repeating of the dream to Pharaoh twice, it means that the matter is determined (fixed) by God, and God will quickly bring it about.

Then Pharaoh said to his servants, "Can we find a man like this, in whom is a divine spirit?"

So Pharaoh said to Joseph, "Since God has informed you of all this, there is no one so discerning and wise as you are.

And Pharaoh said to Joseph, "See I have set you over all the land of Egypt." (Gen.41:25, 32, 38-39, 41)

It this exchange with Pharaoh, it is significant we think that Joseph does not need to introduce God, the God of all creation, the ruler of all the universe, to Pharaoh King of Egypt, in the manner that Daniel many years later must do for Nebuchadnezzar in the far off land of Babylon. Joseph has only to mention God, and Pharaoh understands!

Now, by this act of Pharaoh, a wrong is righted and restoration is accomplished — and much more! However, in this same act, God has made known before it happens a terrible disaster that would befall the world — a terrible famine which will last seven years.

(It should be understood that this is one important way that the LORD makes His existence known to man, that He makes known what will take place before it happens.(1) This is something that no false god and no idol made of cold metal and hard wood can do.)

We do not devote space here to the details of Joseph’s reconciliation with his brothers: That Israel at the onset of the famine sees there is food in Egypt and sends his sons, all but Benjamin; that Joseph, disguised as Zephaneth-paneah, second only to Pharaoh in Egypt, conceives a crafty test to see if his brothers have truly repented of their crime against him; and now at last that all the tribe of Israel is brought to Egypt and given safe haven in Goshen, with the blessing of Pharaoh himself.

No, for our narrative is of the positive outcome of an interaction between the Gentile King of Egypt and Joseph, member of the Jewish tribe of Jacob/Israel. It has a truly favorable outcome, for through the able stewardship of Joseph, not only the Jews but also the people of Egypt and the neighboring lands have been saved from the devastation of the seven-year plague.

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1 See Isaiah 44:6-8.

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