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Judah’s moving appeal (44:18-34) evokes Joseph’s self-disclosure and brings the Joseph narrative to a dramatic and emotional climax (vv.2-3). Presumably the brothers knew him as Zaphenath-Paneah (41-45). Now they know him as Joseph (vv.3-4). Cognizant of their guilty fear (42:21; 45:3), Joseph does not exact revenge but extends grace to them (vv.5ff.). Joseph’s gracious action results from God’s prior grace proffered to him. He is able to identify the hand of God in the powerful theological statement of God’s providence in vv.4-5: You sold [me] . . . God sent me. Four times Joseph makes the affirmation of God’s sovereign control in the events of human history (vv.5, 7, 8, 9). The implications for one’s understanding of divine providence are significant. First, one may observe that God seeks to influence for good humankind’s attitudes and actions even when they are evil. He does not promote the evil itself but may influence the expression of it so that a better thing will occur. The changing attitudes of the brothers (37:18-28), for example, may be indicative of the action of God in minimizing the fate of Joseph. Second, it is apparent that God influences the attitudes and actions even of people of unfaith. Examples clearly include Potiphar, Pharaoh, and the cupbearer. Third, we may notice that God acts ex post facto. Even after persons have resisted his influence, God builds on the evil to accomplish ultimate good. This is obviously the case in many instances in the life of Joseph. God builds on the worst scenario to effect eventual redemption. This is how we must understand the Cross. In this way human freedom to do evil is neither overwhelmed by nor able to withstand the ultimate success of God’s sovereignty.
The chosen family, once facing the abyss of starvation and hopelessness, is now provided with the abundance of the best of the land (vv.18, 20). God has intervened again to change the fortunes of Israel and to prosper the covenant he made with the patriarchs. The call to the life of faith was heard in the barrenness of the wombs of Sarah, Rebekah, and Rachel. It is now heard in the barrenness of the land (45-11). The continuity of the chosen community carries within it the concept of the God who alone preserves the patriarchal promise.