50:19–20 Joseph’s response crystallizes the
theology of the Joseph narrative as a whole (cf. Prov 19:21). F. W. Faber
remarked, “God’s will does not come to us in the whole, but in fragments, and
generally in small fragments.” First, Joseph acknowledges that he is not in
control of history’s measures (v. 19). “Don’t be afraid” (vv. 19, 21) echoes
the comfort sounded by Joseph’s chief servant, who recognized God’s
intervention in events (43:23; cf. 15:1; 21:17; 26:24; 35:17; 46:3). “Am I in
the place of God?” is the same exclamation a frustrated Jacob answered to
Rachel’s complaint (30:2). Divine purpose prohibits Joseph from exacting
personal vengeance, even if he wanted to (cf. Lev 19:18; Deut 32:35; Ps 94:1;
Rom 12:19). This is the role of God; Joseph cannot usurp deity’s designs (cf.
Num 23:19–20; 24:13). Second, Joseph explains that God transformed their evil
intention into good, achieving the deliverance of many peoples (v. 20; cf. Prov
16:9). His opening words create a parallelism, which heightens the contrast between
human and divine intentions, lit., “You yourselves intended against me harm [rāʿâ]//God intended it for good [lĕṭōbâ].” The nature of their “intended”
(ḥāšab) harm is well illustrated by
Saul’s “plan” (ḥāšab) to murder David
(1 Sam 18:25b). Joseph supports his reasoning by pointing to the many peoples
that Egypt’s storehouses have sustained (“what is now,” kayyōm hazzeh; cf., e.g., Deut 2:30; 1 Sam 22:8). The “good/evil”
motif that recurs throughout Genesis (see Introduction) fittingly makes its
last appearance in Joseph’s humble interpretation of his troubles. What became
of Joseph in Egypt was the handiwork of God, too great for him to have
accomplished alone (cf. 2 Kgs 5:7). Evil succumbs to God’s gracious purposes in
behalf of his creation. This theology is exhibited in our passage by Joseph’s
assessment of his purpose in Egypt, for “the saving [ḥāyâ] of many lives” (v. 20b). The language recalls his first
assessment at the brothers’ reconciliation: “But God sent me ahead of you … to
save [ḥāyâ] your lives by a great
deliverance” (45:7). In our passage “many lives” appears to include the
Egyptians and other peoples who had sought refuge in Egypt from the famine.
Joseph concludes his speech (v. 21) by promising to perpetuate the
necessities of life that he had afforded since Jacob’s arrival in Egypt (45:11;
47:12), noting especially that he himself will see to this (lit., “I myself
will provide [ʾānōkî ʾăkalkêl],” pilpel, from kûl). Although the seven-year famine was over (45:10–11), Joseph
had continued to ensure the preservation of the tribal families. The
acquisition of land (Goshen) by the Israelites appears to have been exceptional
at that time (as with the Egyptian priests, 47:20–27). Joseph is saying that
the death of his father will not change his benevolence toward them. The
narration confirms Joseph’s calming demeanor (“reassuring,” piel, from nāḥam, “comfort”; cf. 24:67; 37:35). On the expression “spoke
kindly,” see comments on 34:3. (K. A. Mathews, Genesis
11:27-50:26 [The New American Commentary 1B; Nashville: Broadman &
Holman Publishers, 2005], 927-28)
