Mikkeitz
At the end
“Remembering God’s Favor”
Genesis 41:1-44:17
1 Kings 3:15-4:1
excerpted from TorahScope, Volume II
This week our Torah portion concentrates on the continuing trials and tribulations of Joseph, the dreaming son of Jacob, who was positioned by the Holy One to be the means of deliverance for his family. Throughout Mikkeitz, we are informed of how God may use dreams and visions to communicate various things regarding future events to His people. The passage also illuminates the interactions between Joseph and his siblings, with different episodes which reveal how the Lord would use these vivid circumstances to mold the successive generations into a nation of priests for His own possession (cf. Exodus 19:6).
As you consider the various interactions recorded in this parashah, it is apparent that the Almighty was intimately involved in the minutest details of the different exchanges. You realize that Joseph, the principal actor in this familial drama, received God’s favor and peace as a direct result of his pleasing ways. Torah students can once again be reminded that, like Joseph—if we walk in obedience to God and are sensitive to His direction—we can also receive His blessings.
Impetuous Dreamer
With the continuing narrative of Genesis largely focusing on Joseph in Mikkeitz, his godly character is further revealed. We should remember that as a young man Joseph had some rather impressive dreams, which when shared with his brothers, did not exactly win him some admirers (Genesis 37:1-11). In fact, as we should all remember from last week’s Torah portion, V’yeishev (Genesis 37:1-40:23), when he told his brothers about his revelation—their jealousy and wrath toward him were exacerbated:
“Joseph dreamed a dream, and he told it to his brothers, and they hated him all the more” (Genesis 37:5, WMB).
Now as we continue to learn more about Joseph, we should be increasingly convinced that he, through his chronicled actions, in many ways exemplified the type of character which is most pleasing to the Holy One. Remember that Joseph had a very unique relationship with and deep awe for the God of Abraham, Isaac, and Jacob. This was clearly evidenced when the temptation came to have relations with Potiphar’s wife:
“After these things, his master’s wife set her eyes on Joseph; and she said, ‘Lie with me.’ But he refused, and said to his master’s wife, ‘Behold, my master doesn’t know what is with me in the house, and he has put all that he has into my hand. No one is greater in this house than I am, and he has not kept back anything from me but you, because you are his wife. How then can I do this great wickedness, and sin against God?” (Genesis 39:7-9, WMB).
Joseph refused the offer to sleep with Potiphar’s wife, and the consequences of her lies, about him trying to rape her, sent him to jail under false pretenses (Genesis 39:14-20). Here was a “man of God” who did the right thing, and yet he suffered the injustice of prejudicial lies. Many readers at this point in the account, begin to marvel at the righteousness of Joseph, often because there is no record given of Joseph trying to defend himself.
We do see, however, that Joseph was given great favor when he was imprisoned (Genesis 39:21-23). Joseph was later given the ability to interpret dreams (Genesis 40), and was actually called upon to interpret the dreams of the Egyptian Pharaoh (Genesis 41:1-37). Joseph’s servitude, be it as a slave or as a prisoner, was only something which was temporary—in order to prepare him and position him for what was to come.
Release from Captivity
At the beginning of Mikkeitz, the Egyptian Pharaoh had a very perplexing dream about seven fat cows and seven sick cows, and seven plump ears of grain and seven withered ears of grain. This dream was so provoking, that the Pharaoh’s various magicians and counselors did not know what to do with it:
“At the end of two full years, Pharaoh dreamed, and behold, he stood by the river. Behold, seven cattle came up out of the river. They were sleek and fat, and they fed in the marsh grass. Behold, seven other cattle came up after them out of the river, ugly and thin, and stood by the other cattle on the brink of the river. The ugly and thin cattle ate up the seven sleek and fat cattle. So Pharaoh awoke. He slept and dreamed a second time; and behold, seven heads of grain came up on one stalk, healthy and good. Behold, seven heads of grain, thin and blasted with the east wind, sprung up after them. The thin heads of grain swallowed up the seven healthy and full ears. Pharaoh awoke, and behold, it was a dream. In the morning, his spirit was troubled, and he sent and called for all of Egypt’s magicians and wise men. Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh” (Genesis 41:1-8, WMB).
The Pharaoh’s chief cupbearer, interestingly enough, told him that there was a Hebrew youth in prison, who relayed his own dreams to him accurately, who might be able to help (Genesis 41:9-13). The Pharaoh called for this young man, Joseph, explaining his dilemma. Joseph said that only his God could give Pharaoh the answer he needed:
“Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. He shaved himself, changed his clothing, and came in to Pharaoh. 1Pharaoh said to Joseph, ‘I have dreamed a dream, and there is no one who can interpret it. I have heard it said of you, that when you hear a dream you can interpret it.’ Joseph answered Pharaoh, saying, ‘It isn’t in me. God will give Pharaoh an answer of peace’” (Genesis 41:14-16, WMB).
The Pharaoh recounted his dream to Joseph about the fat and sick cows (Genesis 41:17-21), and the plump and withered ears of grain (Genesis 41:22-24). Joseph explained the meaning of the dream to Pharaoh, and how seven years of plenty followed by seven years of famine, would come to Egypt. Within his explanation was a solution, for making sure that Egypt survived the lean time which would be coming:
“Joseph said to Pharaoh, ‘The dream of Pharaoh is one. What God is about to do he has declared to Pharaoh. The seven good cattle are seven years; and the seven good heads of grain are seven years. The dream is one. The seven thin and ugly cattle that came up after them are seven years, and also the seven empty heads of grain blasted with the east wind; they will be seven years of famine. That is the thing which I have spoken to Pharaoh. God has shown Pharaoh what he is about to do. Behold, seven years of great plenty throughout all the land of Egypt are coming. Seven years of famine will arise after them, and all the plenty will be forgotten in the land of Egypt. The famine will consume the land, and the plenty will not be known in the land by reason of that famine which follows; for it will be very grievous. The dream was doubled to Pharaoh, because the thing is established by God, and God will shortly bring it to pass. Now therefore let Pharaoh look for a discreet and wise man, and set him over the land of Egypt. Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt’s produce in the seven plenteous years. Let them gather all the food of these good years that come, and store grain under the hand of Pharaoh for food in the cities, and let them keep it. The food will be to supply the land against the seven years of famine, which will be in the land of Egypt; so that the land will not perish through the famine’” (Genesis 41:25-37, WMB).
Joseph pointed Pharaoh to his God as the Source of the answer to his dilemma and confusion (Genesis 41:16, 28). He did not try to take credit for himself. In response to his interpretation of the dream and the advice given to Pharaoh, the young Hebrew Joseph was actually appointed his viceroy responsible for implementing the plan of rescue for Egypt, and ultimately much of the known world. Joseph became second only to the Pharaoh in all of Egypt:
“Pharaoh said to his servants, ‘Can we find such a one as this, a man in whom is the Spirit of God?’ Pharaoh said to Joseph, ‘Because God has shown you all of this, there is no one so discreet and wise as you. You shall be over my house. All my people will be ruled according to your word. Only in the throne I will be greater than you.’ Pharaoh said to Joseph, ‘Behold, I have set you over all the land of Egypt.’ Pharaoh took off his signet ring from his hand, and put it on Joseph’s hand, and arrayed him in robes of fine linen, and put a gold chain about his neck. He made him ride in the second chariot which he had. They cried before him, ‘Bow the knee!’ He set him over all the land of Egypt. Pharaoh said to Joseph, ‘I am Pharaoh. Without you, no man shall lift up his hand or his foot in all the land of Egypt’” (Genesis 41:38-44, WMB).
Are we at all recognizing a pattern? Joseph did not fall into temptation, in spite of the difficulties which he had endured. When given the opportunity, he gave God all the credit for not only the dreams, but also the ability to interpret the dreams. Joseph’s reward was being promoted to the second most powerful ruler in Egypt. Even Pharaoh recognized that within Joseph was the presence of the “divine spirit”[1] (Genesis 41:38, NASU). While Joseph had the favor of the Pharaoh, he only had it because he more importantly had the favor of God. Clearly, Joseph had a very intimate relationship with God, and it was his natural and innate desire to give Him all of the glory. The pagan Egyptians present acknowledged that this Hebrew was surely one who was unique!
Joseph as Pharaoh’s Right Hand Man
Joseph’s life pattern of giving God all of the credit, did not depart as he wielded the power given to him in Egypt. When he was given a wife (Genesis 41:45-47) and he named his sons, he gave them names with the thoughts of God being preeminent in his mind:
“Joseph called the name of the firstborn Manasseh, ‘For’, he said, ‘God has made me forget all my toil, and all my father’s house.’ The name of the second, he called Ephraim: ‘For God has made me fruitful in the land of my affliction’” (Genesis 41:51-52, WMB).
Manasseh and Ephraim were both names which described the actions Joseph attributed to his relationship with God. First, in the name Manasseh or Menasheh, his firstborn son, he gave God credit for allowing him to forget and probably forgive the issues between him and his siblings. Next, he declared, in the name of Efrayim his second son, that it was God who made him fruitful in the land of his affliction. By naming his two sons these things—sons which he had surely not expected to ever have—one can see how Joseph was cognizant that God was intimately involved in his life. Years later, he confronted his brothers about why they had not brought their youngest brother into Egypt, and made this declaration:
“Do this, and live, for I fear God” (Genesis 42:18, WMB).
Here is a statement which reflected what was in Joseph’s heart. He had a genuine fear of God. While older and wiser, the original young dreamer who now witnessed the realization of his dreams was still the same Joseph. When the famine hit, and Joseph’s brothers had to travel to Egypt in order to purchase some grain, it was Joseph with whom they had to negotiate (Genesis 42:1-44:17). While there are some unique circumstances witnessed here, including Joseph’s own ploy to see the youngest brother Benjamin brought to Egypt (Genesis 42:13-15, 19-20; 43:29), things were being orchestrated so that he could reveal himself to his brothers at the right time. In the past, Joseph had made the hasty mistake of immediately telling his brothers about his vision, incurring their jealousy (Genesis 37:5-11). Now, with the direction of the Lord, Joseph was in control of the circumstances, waiting to show himself as the eleven brothers’ long lost sibling.
As the Psalmist would describe it centuries later, two things occurred in Joseph life. First, Joseph had to witness the personal tests of God, before he was able to experience the fulfillment of the words or the dreams he had received. Secondly, Joseph was able to be positioned to teach his elder brothers some wisdom (cf. Psalm 110:10):
“He sent a man before them. Joseph was sold for a slave. They bruised his feet with shackles. His neck was locked in irons, until the time that his word happened, and the LORD’s word proved him true. The king sent and freed him, even the ruler of peoples, and let him go free. He made him lord of his house, and ruler of all of his possessions, to discipline his princes at his pleasure, and to teach his elders wisdom” (Psalm 105:17-22, WMB).
Joseph used his powerful position in Egypt, to steadily bring his brothers into a recognition that the God of their father Jacob/Israel was indeed involved in the minutest of details regarding the affairs of humanity. Many in Joseph’s office of leadership would have likely seen their former enemies—brothers or not—be tortured and painfully executed. Joseph did not at all do this. As Joseph taught his brothers great lessons about the benefits of sibling love, Judah emerged as the spokesperson and leader of his generation. When the crisis over Benjamin purportedly “stealing” the cup for divination erupted (Genesis 44:1-15), it was Judah who verbalized the omniscience of God in these circumstances:
“Judah said, ‘What will we tell my lord? What will we speak? How will we clear ourselves? God has found out the iniquity of your servants. Behold, we are my lord’s slaves, both we and he also in whose hand the cup is found’” (Genesis 44:16, WMB).
It was at this point that Judah, who originally and most ironically suggested that Joseph be sold into slavery and not be killed (Genesis 37:26-27), completely established himself as the one brother willing to give his life for his brother Benjamin. We know from later Biblical history, that the Tribe of Judah was not only that from which King David was born, but also the Messiah Yeshua Himself. Of course, the willingness to offer one’s life for another is ultimately—and most importantly realized—in our Lord Yeshua who gave His life for all (cf. John 15:13).
At Peace with Your Enemies
We understand in more detail from future Torah readings that Joseph was indeed a very wise and merciful man, who in spite of the challenges he faced in early life, had great peace with those who had done him harm. Whether it was his brothers, Potiphar’s wife, the forgetful cupbearer, or any of the Egyptian officials who might have been jealous of a Hebrew being placed in such a powerful position—the Biblical text indicates that for the most part, Joseph’s enemies were at peace with him and his life was preserved. I know that I am reminded of a later proverb, which asserts a very profound principle about how the Lord responds to those whose ways please Him:
“When a man’s ways please the LORD, he makes even his enemies to be at peace with him” (Proverbs 16:7, WMB).
Is this not what we read has happened to Joseph? Joseph’s obedient ways pleased the Lord, and as a result His favor was bestowed upon him, as his enemies were at relative peace with him. In next week’s Torah portion, V’yigash (Genesis 44:18-47:27), we will see how Joseph actually did reveal his true identity to his estranged siblings, and there was reconciliation. This week, however, it is rather striking how the pagan king of Egypt—regarded as a god no less—seemingly capitulated to the wisdom granted to Joseph by the True King of Kings.
Looking at Mikkeitz’ associated Haftarah (1 Kings 3:15-4:1), we are directed to another dreaming man who had great wisdom and who was also declared pleasing in the sight of the Lord. Just before Solomon dealt wisely with the two prostitutes, with one of them who had lost her son (1 Kings 3:16-28), the testimony of Solomon’s request for discernment and the ability to understand justice, is recalled:
“This request pleased the Lord, that Solomon had asked this thing. God said to him, ‘Because you have asked this thing, and have not asked for yourself long life, nor have you asked for riches for yourself, nor have you asked for the life of your enemies, but have asked for yourself understanding to discern justice, behold, I have done according to your word. Behold, I have given you a wise and understanding heart, so that there has been no one like you before you, and after you none will arise like you. I have also given you that which you have not asked, both riches and honor, so that there will not be any among the kings like you for all your days. If you will walk in my ways, to keep my statutes and my commandments, as your father David walked, then I will lengthen your days.’ Solomon awoke; and behold, it was a dream. Then he came to Jerusalem and stood before the ark of the LORD’s covenant, and offered up burnt offerings, offered peace offerings, and made a feast for all his servants” (1 Kings 3:10-15, WMB).
Of course, from our knowledge about the history of Solomon’s rule, we are reminded that the united nation of Israel was at peace with its enemies. Once again, the pleasing ways of Solomon, at least before he began walking after other idols and gods (cf. 1 Kings 11:4), allowed the Holy One to keep Solomon and Israel largely at peace with its national enemies during his reign.
Favor and Peace
What is it we can learn from this week’s Torah portion, which can be directly applied to our own walk with the Messiah of Israel? How about the simple axiom that Joseph learned the ways of peace, as he conducted his life in accordance with the will of God? When he lived in a way which pleased His Creator and gave Him all the glory and credit, Joseph received His favor and had peace with his enemies.
Is it possible that God’s favor and peace are available to all of His children? Most assuredly they are! But God’s favor and peace are most likely to be granted upon His children when they are obedient to His Word, and they truly are thankful for the life He has given them.
If one strays from obedience, as Solomon did later in his life, the consequences of disobedience can have devastating results. Instead, one should be encouraged that righteous figures like Joseph have modeled for us the right example of faithfulness. Today, many of us may be able to identify with someone like Joseph who had many challenges in his life. In spite of the pain of sibling rejection and being sold into slavery, to the injustice of false accusations which resulted in imprisonment for two years—Joseph remained faithful to his God. Somehow throughout all of the tests and trials, he inherently knew that the relationship he had with the Creator was most important.
Joseph understood God and he loved God. Through it all, Joseph realized that God had appointed him for His Divine purposes—so that at the end of his life, he could deliver this testimony regarding what he saw God doing with him, through all the events he experienced:
“Joseph said to them, ‘Don’t be afraid, for am I in the place of God? As for you, you meant evil against me, but God meant it for good, to save many people alive, as is happening today’” (Genesis 50:19-20, WMB).
Hopefully, each of us can gain this type of perspective as we work out our own salvation with fear and trembling (cf. Philippians 2:12). Perhaps, when we encounter various tests and trials, we will be able to choose to handle the circumstances of life in an obedient way which pleases the Holy One of Israel. In doing so, then similar to Joseph, we will be able to receive the favor and peace with our enemies which results from walking obediently and faithfully in His ways.
May we joyfully give the Father all the praise, honor, and glory He deserves for His mercy toward us. May the Lord be blessed for the favor and peace He grants us!
NOTES
[1] Heb. Ruach Elohim.
