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The theme of the Joseph narrative is announced from the beginning and is inherent in the elements of the dream. Joseph is introduced abruptly as one favored by his father (37-3) and chosen by God. The perpetuity of the promise will depend on him even though all the sons of Jacob share in the promise-bearing. This is, supremely, a story of divine providence.
Jacob learned nothing from his parents' inappropriate favoritisms (25-28). His special affection for Joseph, symbolized in the gift of the ostentatious coat (37-3), prompts intense bitterness among the brothers (vv.4, 11). Joseph’s dreams only further exacerbate the problem (vv.5, 8). But the dream now sets the agenda for all that follows. The dream becomes inextricably bound up with the promise to the patriarchs. Ironically, those who bear the promise jeopardize the dream by plotting to kill the dreamer (vv.18-20). The dreamer is perceived to be a threat. Murder is one obvious solution to the problem. So the conspiracy is concocted. But God, in his hiddenness, is guarding the dream and, by implication, the dreamer as well.
It is fascinating to note that the events of Joseph’s imprisonment and potential demise transpire at Dothan, the very place where Elisha the prophet would visibly experience God’s protection in the form of fiery chariots (2Ki 6:13-17). Now, God’s provision has a different course to run, though it is no less preserving. Deception follows deception as the story unravels from Reuben’s attempt to rescue Joseph to the libelous announcement to Jacob (37-32). It is not surprising to find such deception in a family where the father modeled duplicity.
The story of Judah’s lineage (38:1-30) interrupts the flow of the Joseph narrative. It may have functioned originally as a separate tradition, but in its present canonical setting it forms a striking contrast between the piety of Joseph, particularly in regard to his refusal to be seduced by Potiphar’s wife (39:7-8), and the immorality of Judah, who actively seeks the companionship of one whom he suspects of cultic harlotry (38:15-16). Joseph obviously does stand out as righteous in his generation. Judah’s family evidences grave wickedness, illicit sex, and self-centered deception, all of which evoke God’s displeasure (38:7, 10, et. al.). Yet even in the heinous sin of Judah’s clan, the family continues to be bearers of the promise; and from the struggle in Tamar’s womb (39:27-30) will issue, one day, One who will redeem Israel (Mt 1:3).