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The Sovereign Lord of the Dungeon (Genesis 40:9-15) · Reformed Thinking

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Welcome to Reformed Thinking. You know, usually when we talk
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about being caught in a difficult season of life,
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there's an expectation of visibility.
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Right, like you want people to see the problem.
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Yeah, well, I mean, think about an injury.
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You break your arm, you go to the hospital, and the X-ray
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shows that jagged white line on the screen.
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It's very objective. It is.
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The doctor points at and says. There it is.
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That is the problem. It is binary.
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Broken or not broken, it is clean and it is comforting in a
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strange way. Because you know what you are
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dealing with, yeah. We like things to be visible, to
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be easily categorized, to have a clear beginning and a clear end.
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You get a cast, people sign it, and you heal.
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But life isn't always a broken arm.
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No, it really isn't, because then you step into the reality
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of facing unjust circumstances, like sitting in a literal or
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metaphorical cell where no one can see you, and suddenly that
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X-ray machine is broken. We are looking at a landscape of
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human suffering that is incredibly murky.
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It gets very dark very fast. It does.
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So for today's Deep Dive, we have pulled together a massive
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stack of historical research, linguistic studies of ancient
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Hebrew, and classic theological texts to unpack 1 staggering
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moment in Scripture. Yeah, we are looking at Genesis
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40 verses 9 through 15. Right, We are going to examine a
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moment in the life of Joseph, a man locked away in an Egyptian
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royal dungeon, to understand how the sovereign Lord orchestrates
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human history through suffering, through agonizing delay, and
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through human memory. And this is so relevant today.
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It is because for you listening right now, I Perhaps you're
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painting a picture in your own mind of feeling forgotten by the
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world, or you know you are facing circumstances that feel
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entirely unjust. Yeah, a lot of people feel like
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they're sitting in the dark right now.
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So true, and this discussion will offer you a shortcut to
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understanding the historical, linguistic, and theological
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gravity of this text. We want to show you that even in
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the darkest pit, God's Providence is absolute, The
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darkness does not obscure His vision, and the locked doors do
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not restrict His reach. The sheer agonizing reality of
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Joseph's situation is really where we have to start.
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We have to set the scene accurately here.
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You know, stripping away any sanitized Sunday School flannel
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graph images we might hold in our minds.
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Yeah. We tend to sanitize these
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stories quite a bit. We do, but think about who
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Joseph is. He is a Hebrew youth.
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He is a child of the covenant, the favored son of Jacob,
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possessing the promises of God. Yet where we find him, he is
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rotting in a suffocating royal prison in a foreign land.
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It's just a brutal contrast. It really is right to ground
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this in a modern reality for you.
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We can look at data from our sources regarding the National
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Registry of Exonerations. Modern men and women lose 10s of
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thousands of collective years to wrongful convictions in the
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United States alone. 10s of thousands of years.
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Yeah, it's staggering. They sit in small, dark cells,
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stripped of their youth, their dignity and their freedom,
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completely forgotten by society. And the secular world views this
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kind of suffering as blind fate. Just bad luck basically.
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Just terrible luck. They see it as the cold,
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uncaring machinery of human institutions crushing the
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innocent. It is a worldview of chaotic
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despair, but we must contrast the secular despair with the
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Reformed view of absolute Providence.
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Right, which brings it a totally different framework.
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It does. Our theological sources point to
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the concept articulated in Chapter 5 of the Westminster
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Confession. God upholds, directs, disposes,
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and governs all creatures, actions and things, from the
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greatest even to the least. From the greatest to the least.
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Exactly. Well, precisely.
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The prison doors in Egypt were locked from the outside by human
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guards, but God holds the master key to the cell.
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He is superintending every heartbeat, every breath, and
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every nocturnal dream within those stone walls.
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Which really pushes against some other theological views.
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It comprehensively refutes Armenian theology and open
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theism. Those views suggest that God
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reacts to human choices from a distance.
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Watching the tragedy unfold and trying to make the best of it.
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No, God's decree is exhaustive. He is not a spectator in the
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dungeon. OK, let's unpack this because
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the tension here is palpable. You are talking about a God who
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is governing every heartbeat and every locked door.
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How does a person locked in a physical stone cell practically
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reconcile their perfect moral innocence with the reality that
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God placed them in that agonizing position?
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That is the big question. Right, because if I am Joseph
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and I know I ran away from sin, I know I honored God by refusing
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Potiphar's wife, and my immediate reward is a dark hole
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in the ground. My human instinct is to cry foul
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against the heavens. It's a very natural reaction.
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The disconnect between my righteous actions and my
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agonizing reality is massive. How does understanding absolute
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Providence actually help the person sitting in the dark
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rather than just making them resentful of the God who put
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them there? That is the crucial issue, and
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the answer requires a massive shift in our theological
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framework. Reconciling perfect moral
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innocence with agonizing circumstances forces us to
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understand that God's Providence is wholly wise, sometimes
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severe, and always purposeful. It's not just random cruelty.
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No, but it's not sentimental either.
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Reconciling this tension practically means recognizing
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that our visible circumstance are not the ultimate barometer
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of God's favor. If we look at the historical
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realities of ancient Egypt, it adds incredible depth to the
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severity of this specific test. Set the historical stage for us
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a bit more. Sure.
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So we are looking at a narrative taking place around 1890 BC,
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during the period of the Middle Kingdom, likely under the reign
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of the 12th dynasty. OK, very specific era.
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Yeah, and the text specifically notes that this is the House of
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the captain of the guard. This was not a local jail for
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petty theft. It was a high security facility
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for political enemies of the state.
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So high stakes prisoners only. Right and into this terrifying
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environment, 2 officials are cast, the chief cut bearer and
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the Chief Baker. Now the chief cupbearer in
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Hebrew, the SAR Hamashgim, was a massive political figure.
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Because I think we often hear a cupbearer and think of like a
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glorified waiter passing around drinks at a dinner party.
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That is completely inaccurate. He was a trusted confidant and
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advisor, and effectively A bodyguard who tasted the King's
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wine to prevent assassination. He had constant proximity to the
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absolute monarch of the known world.
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So he was incredibly influential.
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Highly influential, falling from this height meant losing immense
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political clout and facing arbitrary execution.
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Furthermore, we have to grasp the Egyptian cultural obsession
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with divination. Oh, right, the dreams.
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Yes, ancient Egypt possessed highly cataloged dream manuals,
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such as the Hieratic Dream Papyrus from Dear El Medina.
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They used magicians and priests to decode symbols through
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mechanical superstitious processes.
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Almost like an ancient science to them.
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Very much so. Dreams were considered messages
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from the gods or the realm of the dead.
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The priests had massive lists, like if a man dreams of eating a
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crocodile, it means this. If he dreams of looking into a
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deep well, it means that this highly regulated occultic
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environment is what Joseph is thrust into.
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I have to offer some pushback on that specific point, though.
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Sure, go ahead. We have a culture swimming in
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occult practices, relying on magicians and catalog dream
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manuals to figure out what they're false gods are saying.
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Why would God use a medium dreams that the pagans already
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idolized and built false religions around?
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That's a great observation. Because it almost seems like God
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is playing on their home turf using their superstitious
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language. Could you elaborate on Joseph's
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monotheistic defiance here? How does Joseph claim that
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interpretation belongs to God alone, and how does that show
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the utter bankruptcy of all this Egyptian wisdom?
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That is the grand irony here. It looks like God is playing by
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their rules, but it is actually a total hostile takeover of
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their theology. God used the medium of the dream
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not to validate Egyptian occultism, but to bankrupt it
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entirely. A hostile takeover I like.
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That yeah, when the cupbearer and the Baker have their dreams,
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their cultural instinct is to seek a professional diviner.
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They want a priest with a papyrus scroll, but they're cut
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off from the Pagan religious apparatus because they are
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sitting in a dungeon. The priests don't do house calls
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in the royal prison. Well, they really don't.
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The machinery of Egyptian magic cannot reach them in the dark.
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Joseph steps into this void, but he absolutely refuses to act
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like an Egyptian magician. He does not ask for a papyrus
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scroll. He does not perform an
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incantation. He just points straight to
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Yahweh. Right, his monotheistic defiance
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rings out clearly. Do not interpretations belong to
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God. By bypassing the entire
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superstitious machinery of Egypt and delivering A flawless
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interpretation, Joseph proves that all human wisdom, all
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secular psychological frameworks, and all worldly
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prognostications are foolishness compared to the sovereign
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revelation of God. He just totally undercuts their
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whole system. Completely, he shows that the
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God of the Hebrews possesses the true knowledge of the future,
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exposing the idols of Egypt as dead and mute.
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And this brings us to the literary architecture of the
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narrative. Right, the broader structure of
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Genesis. Genesis 40 sits squarely within
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the Toledad, the historical generations of Jacob spanning
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from Genesis 37 through 50. The author structures this
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narrative around a recurring motif of descent and ascent.
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Descent and ascent like a physical lowering and rising.
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Yes, very literal. In some cases.
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The Hebrew word bore means pit or dungeon.
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Joseph was violently thrown into a bore by his brothers in the
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land of Canaan, and now he finds himself sitting in a bore in
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Egypt. Oh wow.
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The same word is used for both pits.
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It is he moves from the treachery of his brothers to the
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injustice of a foreign empire. But this literary structure
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highlights an unbreakable chain of decrees.
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Look at the rigorous sovereign sequence.
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Walk us through that sequence. If Joseph is not sold into
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slavery, he does not meet Potiphar's wife.
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If he is not falsely accused by her, he does not get thrown into
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the royal prison. If he is not in that specific
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prison, he does not meet the chief cupbearer.
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And he just keeps going. Right.
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If he does not interpret the dream, he does not stand before
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Pharaoh. 2 years later. If he does not stand before
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Pharaoh, Israel starves in the famine, the Lion of Judah
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perishes in the dust, and the Messiah is never born.
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You know, as you lay out that sequence, it almost makes me
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think of a meticulously designed row of dominoes, or maybe the
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interlocking Gears of a massive clock.
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That's a really good analogy. From the outside, a single gear
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turning in the dark seems completely pointless.
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It just grinds against the metal, going in circles,
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achieving nothing visible. But when you pull back and see
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the entire clockwork, you realize that one specific gear
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is turning that precise speed to move the hands on the face of
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the clock. It has to turn.
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Yeah. So how does seeing this
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clockwork change how a believer views a seemingly random period
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of waiting in their own life? Because when you were in the
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waiting room or the cell or the hospital bed, you only see the
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one gear. You do not see the whole clock.
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Seeing the clockwork changes everything because it destroys
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the illusion of random chance. When you understand that God
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ordains not only the grand ends of history but also the minute
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painful means to those ends, the waiting room ceases to be a
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place of meaningless torture. He gives the pain a purpose.
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Yes, it becomes the precise providential workshop of God.
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The grinding of that single gear is not wasted motion.
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It is necessary for the fulfillment of the divine
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decree. This brings us to examining the
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actual text of the vision and the verdict in Genesis 40,
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verses 9 through 13. Let's get into the language
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there. The linguistics of the
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cupbearers dream are intensely revealing.
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The cupbearer sees a Geffen, a vine with Serajim, 3 branches,
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and the Hebrew narrative here is breathtaking in its speed.
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The text describes A miraculous acceleration of time.
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The vine is budding, its blossoms are shooting forth, and
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the clusters are ripening into grapes almost instantly.
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The verbal stems highlight a supernatural compression of the
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agricultural process. It's like watching a time lapse
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video. That's a perfect modern
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equivalent. Then the cup bearer takes the
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grapes and squeezes them. The Hebrew verb is shushat into
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Pharaoh's cup, the cocos. And the cup is a big deal in
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Scripture. It is in difficult theology.
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The cuck is a massive symbol. It represents A measured portion
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of destiny, whether that is a cup of wrath or a cup of
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blessing for the cup bearer. It represents the restoration of
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royal favor. And Joseph doesn't hesitate with
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the meaning, does he? Not at all.
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We see the absolute specificity of divine revelation.
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Joseph declares the three branches are three days.
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He does not offer a vague, generalized horoscope that could
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be interpreted a dozen different ways depending on the weather.
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Like you will meet a tall dark stranger soon.
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Right, none of that nonsense. He gives a precise time bound
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prophecy. It is not an educated guess.
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It is divine replication. Well, here's where it gets
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really interesting, because the language Joseph uses is a
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brilliant, terrifying double entendre.
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The lifting of the head. Yes, Joseph says to the cup
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bearer. Within three days, Pharaoh will
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lift up your head. In Hebrew, the idiom is yisa ET
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roshika. Now for the cup bearer to lift
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up your head meant restoration to his office.
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It meant dignity, pardon and returning to the King's
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presence. Good news for him.
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Very good news. But then just a few verses
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later, Joseph uses the exact same Hebrew idiom to the chief
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Baker. He says Pharaoh will lift up
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your head, but he adds the chilling phrase from off you.
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Yeah, that addition changes everything.
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It meant literal decapitation. Could you explain how the
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identical phrase carries such drastically different destinies?
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It is fascinating how the same ruler's attention brings life to
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1 and death to another. The linguistic brilliance of the
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text mirrors the nature of God's justice and mercy.
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The idiom Yisa ET Rosheka demonstrates that proximity to
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the sovereign brings absolute resolution, but that resolution
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depends entirely on the sovereign's decree.
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So the King's word is final either way, yes.
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For one, the lifting of the head is grace and restoration.
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For the other, it is sheer, unmitigated judgment.
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The Word of God operates in the same manner.
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How does that connect to the broader biblical picture?
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Well, as the apostle Paul would later articulate, the gospel is
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a fragrance of life to life for those who are being saved and a
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fragrance of death to death for those who are perishing.
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The identical truth brings distinct outcomes based on the
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sovereign purpose of God. So the truth doesn't change, but
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the verdict does. Right.
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Divine interpretation does not flatter the hearer.
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It distinguishes reality according to God's hidden
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counsel, and this leads us directly into the victim's plea
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in verses 14 and 15. Where Joseph kind of shifts
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gears. He does.
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After delivering the favorable interpretation, Joseph shifts
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his tone. The grammar marks this shift
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with the emphatic particle key M, which translates to only or,
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but rather so. He's drawing a sharp contrast,
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yes. Having spoken prophetic truth,
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Joseph makes a deeply human supplication.
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He asks the cupbearer for cheese.
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Covenant loyalty, steadfast love, or faithful mercy.
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He's basically saying do me a solid, show me some kindness.
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Right. He asks the cupbearer to show
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this cheese by bringing him to Pharaoh's memory, and then
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Joseph issues an intense declaration of his own innocent
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and. The Hebrew here is really
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strong, isn't it? Oh, incredibly strong.
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The Hebrew construction he uses is gnafti, which utilizes an
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infinitive absolute to express violent intensity in the Hebrew
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grammar. It is not just a polite Oh, I
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was taken. It's more desperate than that.
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It is a linguistic scream. He is saying.
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I was violently, wickedly ripped from the land of the Hebrews.
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Furthermore, he declares that he has done absolutely nothing in
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Egypt to warrant being thrown into the pit.
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He's claiming total moral purity in this situation.
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And this declaration is vital because it systematically
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dismantles the prosperity gospel.
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The prosperity gospel falsely claims that obedience guarantees
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earthly comfort and immediate vindication.
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Right, the idea that if you are good, good things happen to you
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it. Claims that if you have enough
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faith, you will not suffer. But here is Joseph, morally
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pure, perfectly obedient, trusting God entirely, and yet
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he sits in a dungeon suffering the crushing weight of systemic
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injustice. So what does this all mean for
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us practically? You have Joseph demanding
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justice, stating his absolute innocence and actively asking a
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human politician to get him out of jail.
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Yeah, he takes action. How does his demand for justice
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align with his trust in absolute Providence?
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I think of it like a person in a small boat on a fast moving
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river. They are paddling as hard as
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they can, actively working the oars to navigate the rocks, but
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at the same time they know the current of the river is what is
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actually carrying them downstream.
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That's a great visual. Thanks.
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Trusting the current does not mean you pull the oars into the
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boat and just go to sleep. It seems like trusting God does
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not mean we stop using lawful means to seek justice or to
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improve our situation. That analogy perfectly captures
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the Reformed understanding of secondary causes and human
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agency. We see that God ordains not only
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the ends, but also the means to those ends.
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So God uses our paddling. Yes, Joseph knows that God gave
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the dream and the interpretation, but he still
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asks the cupbearer to seek to Pharaoh.
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This is not a lapse in faith, it is the faithful use of available
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means. It's practical theology.
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Very much so. Trusting God's exhaustive
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sovereignty never produces fatalism or laziness.
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We are commanded to pray, to work, to seek justice, and to
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speak the truth about wrongdoing.
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Joseph does not pretend that evil is good.
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He calls it like it is. He does not sanctify injustice
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by keeping silent. He names kidnapping as
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kidnapping. Faith does not require denial of
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reality. The righteous may lament and
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appeal for relief, provided they do so without vengeance.
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That distinction is so helpful. And this framework is essential
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when we consider the original target audience of this text.
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Moses wrote Genesis for the Israelites, who had just been
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delivered from Egyptian bondage, and we're currently wandering in
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the harsh wilderness of Sinai. Right.
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They had just left Egypt. These original hearers needed to
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understand why the family of Jacob ended up in Egypt in the
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1st place and how God could be faithful when his servants
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appeared abandoned. The narrative was specifically
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designed to shatter their lingering fear of man.
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Because Egypt was basically the empire of the world back then.
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Egypt was the superpower of the ancient world.
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Pharaoh was viewed as a living God.
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The Israelites needed to know that Yahweh was not a localized
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tribal deity restricted to the hills of Canaan.
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He wasn't just a God of the mountains.
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No, he controlled the highest officials of the Egyptian
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superpower. Furthermore, the text was a call
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to patient obedience. The Israelites in the wilderness
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were constantly grumbling about water, about meat, about the
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difficulty of the path. You were not a very patient
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group. Not at all.
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Moses is showing them that if Joseph, the chosen patriarchal
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instrument, had to suffer unjustly in a dungeon and wait
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for God's precise timing, then the Israelites needed to endure
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the wilderness without complaining against God.
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I. Want to try a thought experiment
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for you listening right now? Imagine being an Israelite
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standing in the dust of the Sinai wilderness.
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For 400 years, your entire family line has worshipped, or
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at least feared Pharaoh as a living, breathing God. 4
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centuries is a long time to be under that thumb.
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It really is. You've seen the massive
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pyramids, the Chariots, the absolute crushing authority of
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the Egyptian state. Then you hear the story for the
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first time. It.
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Would be mind blowing. You hear that Yahweh, the
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invisible God of your father's, casually reached into the
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highest echelons of Pharaoh's Royal Court, bypassed all the
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magicians, and manipulated the dreams of Pharaoh's inner circle
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just to position a Hebrew slave for a future conversation.
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Just a casual manipulation of the Empire.
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Could you elaborate on the psychological shock the
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Israelites would have felt realizing their God manipulated
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the dreams of Pharaoh's inner circle?
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It must have completely broken their paradigm of who held
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actual authority in the world. The psychological shock to the
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Israelites would have been seismic.
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It would have completely dismantled their internal
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hierarchy of authority. To realize that the God they
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were currently grumbling against in the desert was the same God
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who treated the Egyptian Royal Court like pieces on a chess
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board would have produced a holy fear.
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It totally reframed reality. It taught them that true
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authority does not rest in Chariots, monuments or human
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dictators. It rests solely in the decree of
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the Lord. When God reveals that he governs
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the subconscious anxieties and nocturnal visions of the
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Empire's elite, He is demonstrating that there is no
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fortress, no panic room, and no royal chamber immune to his
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will. That is such a comforting yet
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terrifying thought. This realization was intended to
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forge an unshakable confidence in the covenant community.
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If God can orchestrate the dreams of pagans to preserve the
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line of Judah, He can certainly provide water from a rock in the
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wilderness. He's got it all handled.
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He does, and this preservation of the line of Judah points us
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to the most glorious reality of the text, the redemptive shadow
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it casts. We must look at the true and
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better Jaceph. The Christological connections
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here are amazing. The.
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Christological fulfillment here is rigorous and staggering.
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Both the Joseph and Jesus were beloved sons of their fathers.
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Both were hated by their brothers without cause.
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Both were stripped of their garments and sold for pieces of
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silver. It's step for step.
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Both were perfectly innocent of the charges brought against
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them, standing as righteous sufferers in the place of
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condemnation. And the parallels do not stop
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there. You mentioned Joseph being in
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the pit, the boar with the cupbearer and the Baker.
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The historical parallel is staggering.
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Joseph stood in a prison between 2 guilty men.
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One of them receives a message of salvation and is saved.
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The other receives a message of judgement and is condemned.
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Fast forward to Calvary and Christ hangs on a cross between
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2 guilty thieves. The exact same scenario.
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One mocks him and is condemned. The other repents and is saved.
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And then there is the plea to be recalled.
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Joseph asks the restored cupbearer to keep him in his
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memory. You know, Remember Me when it is
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well with you. But he fails.
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He does. The cupbearer walks out of the
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prison, gets his job back, and completely forgets Joseph for
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two full, agonizing years. In striking contrast, the dying
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thief looks at the crucified king and makes the exact same
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plea. Jesus, Remember Me when you come
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into your Kingdom. And Christ doesn't forget.
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No, Christ grants him paradise that very day.
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The innocent man seeking to escape a prison relies on a
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human who forgets, while Jesus, the innocent God who willingly
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broke into the prison of human death, remembers the guilty and
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sets them free. The failure of the human type
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highlights the perfection of the divine anti type.
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The cupbearer's amnesia is a tragic reality of human frailty.
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Prosperity dulls the memory. When comfort returns, gratitude
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fades. We are so prone to forgetting
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once things are going well. We are, but Christ entering into
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His glory, does not suffer from human amnesia.
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He holds His people in everlasting remembrance.
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Furthermore, we must connect the cupbearer's wine to the ultimate
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cup. Back to the symbol of the cup.
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Yes, the cupbearer pressed grapes into Pharaoh's cup to
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secure his own earthly life. But in the Garden of Gethsemane,
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Christ stared into the cup of God's unmitigated wrath against
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the sins of his people. He drank that cup of damnation
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down to its bitter drag so that he could hand us the cup of
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salvation a completely. Different kind of cup.
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Entirely. Joseph was exalted from the pit
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to the right hand of Pharaoh to preserve physical life during a
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famine. Christ was exalted from the pit
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of the grave to the right hand of the Father to secure eternal
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life for His elect. That is just massive.
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This Christological lens is vital when we address modern
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ideologies and apply theology to the world today, impartially
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relaying the stance of our source material.
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We see how this text severely critiques both open theism and
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secular social justice frameworks such as critical race
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theory. Right.
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Looking at how the text interacts with modern thought.
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While systemic injustice is an undeniable historical and in
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present reality, I mean Joseph was an objective victim of a
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corrupt systemic dynamic, the biblical worldview insists that
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God's sovereign decree utilizes even wicked earthly structures
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to accomplish holy redemptive ends.
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So God is sovereign over the broken systems too.
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Yes, God did not endorse Potiphar's wife or the Egyptian
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penal system, but He sovereignly wielded their wickedness to
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position Joseph. We also see the application of
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the Law and the Gospel to the conscience.
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The Law exposes our human tendency to complain during
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minor inconveniences, quickly forgetting God's Providence when
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the path gets difficult. But the Gospel offers immense
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comfort, pointing us to a high priest who has engraved
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believers on the palms of his hands.
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He never forgets them, unlike earthly politicians or failing
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institutions. I want to push back slightly on
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that practical application, though.
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Let's hear it. If we acknowledge that all human
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institutions like the cup bearer, the political systems,
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the courts will eventually fail us, forget us, or operate with
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inherent corruption, how should you practically engage with the
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political or justice systems of your own country today?
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It's a tricky balance. Because if I know the cupbearer
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is going to forget me, do I still ask him to keep me in his
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memory? Do I still vote, advocate for
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legal reform, and speak out against false accusations
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knowing the system is broken? Or do I completely withdraw
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because my only true hope is in the high priest?
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It feels like walking a tightrope between complete
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apathy and putting too much trust in human government.
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The answer is a resounding call to active, faithful engagement
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without idolatrous expectations. Joseph did not withdraw into
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fidelistic silence. He advocated for his own
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release. He spoke up.
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He stated the facts of his case clearly.
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He sought justice through the available human channels of his
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day. We are called to do the same.
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We advocate for righteous laws, we vote, we seek to reform
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corrupt systems, and we speak truth in the public square.
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So we still do the work. However, the crucial difference
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lies in where we anchor our hope system, but we do not worship
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the system. We ask the cupbearer for help,
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but we do not despair when the cupbearer forgets because our
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souls are not tethered to the cupbearer's memory.
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That makes a lot of sense. We hold a.
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Robust. Theology of vocation, meaning we
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function as salt and light in the public sphere, fully aware
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that human justice will always be a flawed approximation of
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divine justice. We pursue earthly justice
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diligently, but we await heavenly justice patiently.
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This balance guards the believer against both cynical apathy and
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utopian disappointment. That is a phenomenal.
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Distinction engaging the system without worshipping the system.
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We have covered a massive amount of ground today on reformed
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thinking. We really have.
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It's a dense. Passage to synthesize the main.
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Points We have moved from the suffocating darkness of a Pagan
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prison to the piercing clarity of divine revelation.
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We've seen how Genesis Fourty verses 9 through 15 demonstrates
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God's absolute sovereignty over the dreams of the empire, the
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specific timing of prophecy, and the agonizing delay experienced
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by His righteous servant. It's a master class in.
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Providence it really is. We have examined the linguistic
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weight of the Hebrew text, the historical reality of the
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Egyptian court, and the staggering typological pointers
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to Jesus Christ, the true and better Joseph who drank the cup
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of wrath to offer us the cup of salvation.
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All of this anchors, the believers hope, not in the
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shifting sands of human memory, but in the exhaustive,
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meticulous Providence of God. Amen to that before we.
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Sign off I want. To leave you with a final
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thought to ponder something that builds on everything we have
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discussed. We focus so much on the pain of
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the two years Joseph spent forgotten by the cupbearer.
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We think of it as dead time, a lot of wasted days.
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But consider this. What if that agonizing delay
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wasn't just about waiting for Pharaoh to have his specific
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dreams? What if the delay was the
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precise, fiery kiln God used to forge Joseph's character,
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ensuring that when he finally held all the wealth and
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authority the Egyptian Empire in his hands, he wouldn't be
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destroyed by his own pride? That is a.
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Well, a very weighty thought. Think about that the next time
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you feel stuck. In the waiting room.
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Thank you. For joining this deep.
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Dive on reformed thinking.