Latest / Reformed Thinking / Divine Providence in the Darkest Dungeon (Genesis 39:19-23)

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Divine Providence in the Darkest Dungeon (Genesis 39:19-23) · Reformed Thinking

• 0:00
  Welcome to reformed thinking. You know, usually when we talk
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  about doing the right thing, there is this expectation of a
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  clean linear result. Yeah.
• 0:10
  For sure, like you put in the coin of ethical behavior and you
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  expect the universe's vending machine to dispense the sweet
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  reward of a good, comfortable life.
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  Right, it feels like basic physics action reaction.
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  Yeah, you tell the truth, you get praise, you work hard, you
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  get the promotion, you do the moral thing and society
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  applauds. You, but then you step into to
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  the reality of living in a fallen world.
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  And suddenly that vending machine is totally broken.
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  Not only does it steal your coin, but like the entire
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  machine tips over and crushes you it.
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  Is incredibly disorienting. It really is.
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  So I want to ask you, the listener, have you ever done the
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  right thing, made the hard ethical choice, and instead of
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  being rewarded, you were brutally punished for it?
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  That is the specific situation facing Joseph in the ancient
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  texts we are investigating today.
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  Which makes this historical account intensely relevant to
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  your modern life. Today we are pulling from some
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  massive theological research to look at Genesis chapter 39.
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  We are zeroing in on just a few verses, verses 19 through 23.
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  Right, because buried in the ancient Hebrew grammar, this
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  terrifying moment in Joseph's life is the answer to how God
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  operates when your world completely falls apart.
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  And it is the absolute definition of circumstantial
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  Muddy Waters. Oh yeah.
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  What is fascinating here is how this text shatters our modern,
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  comfortable assumptions. I mean, we live in an era where
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  prosperity gospels and superficial pragmatism tell you
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  that obedience guarantees immediate earthly comfort.
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  Like health, wealth and vindication are treated as your
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  automatic rights if you just have enough faith.
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  Right, but this narrative offers a radically different definition
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  of prosperity. It forces us to define
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  prosperity as the presence of God rather than the absence of.
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  Pain. That is a massive shift, it is.
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  This is not a text offering a five step plan to improve your
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  daily mood. It is a historical record
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  showing a man who maintained absolute moral purity, honored
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  God perfectly, and was rewarded with a false accusation, burning
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  wrath, and the cold irons of an Egyptian dungeon.
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  Right. And to grasp the theological
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  weight of this event, we have to first look at the terrifying
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  historical reality Joseph found himself in.
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  Yeah, we cannot look at this through the lens of modern
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  criminal justice. Not at all.
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  We are talking about the patriarchal era, roughly the
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  19th century BC. Egypt is the ancient superpower
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  of the world. It is saturated in polytheistic
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  idolatry and rigid social hierarchies.
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  And Joseph is not a citizen. No, he is a Hebrew slave, an
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  alien with 0 legal rights and he is purchased by a man named
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  Potiphar. Right, and Potiphar is not just
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  a wealthy guy with a nice house. The research highlights his
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  title and it is chilling. Yeah, the Hebrew text gives him
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  the title SAR Hatabakim. Which translates to the captain
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  of the guard, or more precisely the chief of the executioners.
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  Wow, the chief of the executioners.
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  Yeah, he is the head of Pharaoh's royal bodyguard.
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  This means he is the man personally responsible for
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  carrying out capital punishments against the enemies of the
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  Egyptian state. So his daily job involves
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  violence and absolute state control.
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  Spot on. He holds absolute, unquestioned
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  life and death authority over his household and his slaves.
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  Which brings up a really intense point about the cultural context
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  of the ancient Near East if a foreign slave is accused of
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  assaulting the wife of a high-ranking official like the
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  chief executioner. There is no trial.
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  Right. There is no jury.
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  There's no presumption of innocence.
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  No internal affairs investigation?
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  Yeah, the customary legal response would be immediate,
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  brutal death. Which brings up something that
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  has always tripped me up. In this text, Potiphar's wife
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  falsely accuses Joseph of attempted assault.
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  Potiphar believes her, but the text says Potiphar puts Joseph
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  in prison. Yeah, I have to stop you there
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  because the research suggests this is a display of Divine
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  Mercy. But if I am Joseph sitting in a
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  pitch black rat infested hole after doing the right thing, I
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  am not calling that mercy. No, you would call it
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  abandonment. Yeah, I am calling that total
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  abandonment. How do we reconcile the sheer
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  physical misery of a dungeon with the idea of God's
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  protection? I mean, I understand that
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  reaction completely. It looks like abandonment to the
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  naked eye, but you have to look at what should have happened
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  according to Egyptian law and custom.
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  OK, walk me through. That well, Potiphar's decision
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  to put Joseph in prison rather than execute him is not a sign
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  of human leniency. Because the guy is the chief
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  executioner. Right.
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  It is the invisible hand of God staying the executioner's blade.
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  Potiphar had every legal right and really the cultural
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  expectation to have Joseph beheaded or flayed on the spot
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  in his own courtyard. Wow.
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  The fact that Joseph breathes another Brett, the fact that
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  Potiphar restrains his lethal professional training is a
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  staggering display of divine restraint over human wrath.
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  So God is holding back the logical consequence of
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  Potiphar's anger? Yes.
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  So the dungeon is the grace. Yeah, as hard as that is to
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  accept. That is a hard pill to swallow,
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  and the specific location where he ends up is fascinating too.
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  The Hebrew term used for this prison is Beth Hasohar.
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  Moses notes this in the text. Right, this is not the local
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  county jail or a common holding cell.
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  It is a very rare term, right? Yeah, it indicates A specialized
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  fortified Roundhouse or fortress beneath the captain of the
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  guard's jurisdiction. So it's under Potiphar's direct
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  control. Yes, and Moses specifically
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  notes this is a place where the King's prisoners were bound.
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  It is a holding tank for political prisoners who offended
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  the Pharaoh. So it is an exclusive high
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  security facility completely. I see where this is going.
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  This is an architectural setup. Oh, absolutely.
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  God is placing Jasef in the precise holding tank where he
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  will eventually meet Pharaoh's cut bearer and Baker.
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  Right, because if he goes to a regular common prison, he never
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  meets the royal officials. And if he never meets them, he
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  never interprets their dreams. He never gets recommended to
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  Pharaoh. And he never saves the known
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  world from global famine. If we connect this to the bigger
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  picture, it reveals the doctrine of meticulous Providence.
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  The prison intended by Potiphar as a place of punishment was
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  intended by God as a place of preparation and positioning.
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  The historical setting is the anvil upon which God is forging
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  His redemptive plan for the entire covenant people of
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  Israel. Yeah, God does not just allow
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  Joseph to go to prison. God actively ordains this
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  specific high security Roundhouse because it is the
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  only geographic location on earth where Joseph's path will
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  intersect with the Royal Court. That completely reframes how I
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  look at unfair situations, but here is the detail that trips me
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  up. The actual narrative reads so
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  fast. It feels like God is totally
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  absent while all this is happening.
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  Let's look at verses 19 and 20. Yeah, I am struck by the sheer
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  speed of human anger described here.
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  The text uses a visceral Hebrew idiom for Potiphar's anger way.
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  Shar oppo, right? It literally means his nose
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  burn. Yes, it is an intense physical
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  description of uncontrolled wrath.
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  Picture the physiological reaction of a man whose face
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  fleshes, which is red, whose breathing becomes heavy and
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  rapid. Like a bull seeing red.
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  Pretty much. And when you analyze the syntax
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  of these two verses, it is dominated by swift, aggressive
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  human actions. Walk us through those actions.
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  Well, the wife speaks the false words.
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  The master hears them. His nose burns with wrath.
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  He takes Joseph, He puts him into the prison.
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  The narrative pace is incredibly fast.
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  It really is mirroring the rapid execution of human injustice.
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  Notice that syntactically, God appears totally absent from
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  these sentences. The clauses describe a complete
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  helpless descent into bondage. Right to the human eye, Joseph's
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  life and destiny are utterly destroyed by a single lie.
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  But then we hit verse 21 and everything flips.
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  This is the grammatical hinge of the entire chapter.
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  Yeah, in Hebrew, the way a sentence starts tells you
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  everything about the action. Usually it is a chain of events,
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  right? Like and he did this and she did
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  that. But right at verse 21, the
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  grammar violently hits the brakes.
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  Moses uses a specific conjunction called an
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  adversative, wah consecutive. It basically functions as a
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  massive flashing, however. It is translated as, but the
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  Lord was with Joseph. Everything up to this point was
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  human wrath, however. I love this.
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  It is like a sudden focal shift in a movie.
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  Imagine the camera is tightly zoomed in on this chaotic room.
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  Potiphar is screaming. His nose is literally burning.
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  The wife is crying fake tears. The guards are dragging Joseph
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  away in chains. It is pure chaos.
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  Right. It's pure chaos.
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  And then, right at verse 21, the camera suddenly pulls way back
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  out of the room, up into the sky, and reveals the director
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  calmly sitting in a chair, writing the script.
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  That is a great visual. The chaos is real, but it is
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  entirely contained within the director's plan.
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  Spot on. The action shifts from human
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  vengeance to divine presence. And there is a critical detail
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  in the authorial choice of words here.
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  Moses does not use Elohim, which is the generic name for God as
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  Creator. That is the word Joseph used
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  earlier when speaking with Potiphar, his wife, right?
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  Yes, when he said he could not sin against God.
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  But here, in the darkness of the dungeon, Moses switches the name
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  he uses YHWH, the Tetragrammaton.
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  Why does that matter? What is the difference between
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  Elohim and YHWH in this context? Well, YHWH is the covenantal,
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  self existent, redemptive name of God.
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  The name God uses when he makes promises to his people.
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  Right. It indicates an intimate
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  covenant keeping presence. Moses is showing us that God
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  does not just view Joseph from a distance as a generic creator.
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  Yahweh descends directly into the squalor of a pagan's cell to
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  sit with his covenant child, the.
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  Creator of the Universe makes himself intimately present in a
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  sunless Egyptian hole. It is staggering, but it is not
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  just that God is watching. The text defines specifically
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  how God is present through two massive Hebrew concepts.
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  We need to talk about Cheesed and Chen.
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  Right, because God does not just sit there quietly, He acts.
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  So let's unpack cheesed first. Cheesed is.
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  One of the weightiest words in the entire Old Testament, it is
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  often translated as steadfast love, loyal mercy, or covenant
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  loyalty. It is not a fickle, sentimental
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  emotion. No, not at all.
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  It is a fierce, unbreakable oath.
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  It is the love a king shows to his loyal subjects based on the
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  sworn treaty. And God physically extends his
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  covenant loyalty down into the pit.
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  Right. Why use cheesed here instead of
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  a generic word for love? Good question.
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  Because Moses is showing the reader that Joseph's
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  imprisonment did not sever him from the Abrahamic covenant.
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  A false accusation from a wicked woman cannot break the sworn
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  oath of Yahweh. God's promises are not cancelled
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  by human lies. I love that.
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  And then there is Chen, which means favor or grace.
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  The text says God granted Joseph favor in the sight of the prison
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  keeper. Now I want you the listener to
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  consider this for a second. The prison keeper is an
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  Egyptian. He works for Potiphar.
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  He is likely polytheistic, worshipping the gods of Egypt.
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  Definitely. So if God can grant Joseph favor
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  with a Pagan, unregenerate prison warden, does this mean
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  God is micromanaging the emotional dispositions of the
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  people around us? Are we saying God actively
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  reached into this warden's mind and changed how he felt about
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  Joseph? This raises a massive
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  theological point, and the answer points directly to the
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  doctrine of Providence. Yes, God is sovereign over the
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  micro details of human relationships and the internal
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  dispositions of the human heart. The syntax of the Hebrew
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  highlights this beautifully, doesn't it?
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  It really does. The exact same Hebrew verb
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  naughtan is used when Potiphar put Joseph in the prison and
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  when God gave him favor. Man gives the prison, Yahweh
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  gives grace. God turns the heart of the
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  prison warden wherever He wills. He completely subordinates human
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  wrath. The unregenerate Egyptian warden
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  functionally abdicates his authority to a Hebrew slave
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  accused of assault, all because the Chen of Yahweh rested upon.
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  Him, right? The warden looks at Joseph and
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  inexplicably trusts him because God ordained that trust.
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  Take that a step further. If that is true, what does this
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  mean for our definition of prosperity?
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  We see the text repeat that the Lord made Joseph to prosper.
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  The Hebrew word is matzlyak. The modern prosperity gospel
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  guys would look at a prison cell and say you lacked faith.
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  Brother, if you had faith, you would be out of those chains.
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  You would be driving a gold chariot.
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  Because they define prosperity entirely by the removal of
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  obstacles. But the biblical text completely
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  dismantles that carnal theology. True biblical prosperity is not
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  the removal of the chains, it is being made fruitful while
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  wearing them. The text repeats that whatever
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  Joseph did, the Lord made it prosper.
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  Yet Joseph remains incarcerated at the end of the chapter.
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  God's presence does not guarantee the immediate removal
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  of your trial, but it guarantees that your labor within the trial
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  will be fruitful for His redemptive purposes.
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  Joseph is prospering because God is with him, even though his
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  address is a dungeon. And Moses is a master literary
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  architect. The way he builds this chapter
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  forces you to see that truth visually in the text.
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  We see a brilliant literary framing device here called an
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  inclusio, right? Yes, an inclusio.
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  That is when a writer begins and ends a section of text with the
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  same phrase or concept, creating a boundary around the narrative.
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  So how does that work in Genesis 39?
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  What opens in verses 2 and 3 by stating that God was with Joseph
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  and prospered him the captain's house?
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  Right. Then we read the entire middle
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  section, the seduction, the false accusation, the terrifying
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  wrath, the Yeah, and then the chapter closes in verses 21
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  through 23 by stating the precise same thing God was with
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  Joseph and prospered him in the dungeon.
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  It is like structural bookends on a shelf.
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  You can put anything you want in the middle of those bookends.
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  Loss of status, vicious lies, relocation from a luxury estate
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  to a rat infested hole in the ground.
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  But the bookends themselves remain identical.
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  God's presence is completely immune to geography.
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  He is not a local deity who gets locked out when the iron door
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  slams shut. No, God's presence in Potiphar's
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  mansion is identical to God's presence in the prison.
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  Alongside those structural bookends, we also have the
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  recurring motif Joseph's garments.
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  This is a tragic pattern in his life.
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  It really is. In Genesis 37, his brothers
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  strip him of his special coat, dip it in goat's blood, and use
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  it as false evidence to convince their father that Joseph is
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  dead. And here in Genesis 39,
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  Potiphar's wife grabs his garment as he flees her
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  seduction, and she uses it as false evidence of a physical
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  assault. In both cases, a piece of
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  clothing is used to construct a malicious lie that strips Joseph
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  of his freedom. It is incredibly unfair.
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  He loses his freedom twice because of a piece of fabric.
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  And if you read the preceding chapter, Genesis 38, the
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  unfairness feels even more extreme.
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  I always used to wonder why chapter 38 is awkwardly placed
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  right in the middle of the Joseph story.
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  Chapter 38 acts as a dark foil. Moses deliberately juxtaposes
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  the two narratives. Oh so.
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  Well, in chapter 38, Judah, Joseph's brother, commits
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  grievous sexual sin with his daughter-in-law, Tamar.
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  He capitulates to Pagan Canaanite practices.
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  He acts with gross immorality. Yet he seems to prosper in his
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  family line. He goes home as life continues
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  right. Then we flip the page to Chapter
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  39. Joseph maintains absolute moral
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  purity. When tempted by a powerful
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  woman, he declares that giving in would be a great wickedness
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  against God. He flees.
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  And what is his reward for righteousness?
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  A dungeon. This destroys any simplistic
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  view of immediate karma. If you just read chapters 38 and
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  39, it looks like sin pays off and righteousness gets you
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  locked up. It forces the reader to look at
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  the long game of redemption, recognizing that God's justice
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  and purposes operate on a timeline that exceeds our
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  immediate circumstances. To really grasp the full weight
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  of this account, we have to consider the people who first
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  heard it. We are talking about Moses
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  original audience. Yes, these are the Israelites
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  wandering in the Sinai wilderness after the Exodus.
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  They have just been liberated from 400 years of crushing
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  slavery in Egypt. They saw the 10 plagues, they
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  saw the Red Sea part, but right now they are in a harsh desert.
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  They are afraid, they are deprived of basic comforts and
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  they are constantly wanting to return to Egypt every time they
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  get thirsty. They are the ultimate
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  complainers. That historical setting is
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  crucial. The wilderness generation was
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  prone to perpetual murmuring. Whenever they faced a trial,
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  their immediate reaction was to accuse God of abandoning them or
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  trying to kill them. Jesus is setting the historical
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  record of Joseph before them as a massive rebuke.
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  Look at the Stark. Contrast the Israelites complain
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  bitterly about a lack of garlic, leeks and onions.
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  Right. They have their freedom, they
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  have the pillar of fire, but they complain about the menu.
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  Meanwhile, Joseph is stripped, enslaved, falsely accused of a
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  heinous crime, and locked in a literal dungeon with no natural
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  light and no hope of a fair trial.
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  Yet there is 0 record in the text of Joseph complaining or
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  murmuring against God. He does not curse his lot.
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  I want to point that directly at you, the listener.
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  It is so easy to read about the Israelites and judge them for
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  complaining about food, but hold your own complaints up to this
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  standard. We complain when the Wi-Fi is
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  slow or when our coffee order is wrong.
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  Or when we get passed over for a promotion.
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  Or when someone gossips about us at work.
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  If Joseph can maintain his faith and quietly administer the
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  prison in a lightless Egyptian hole, how can modern believers
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  complain when facing minor inconveniences?
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  If the covenant keeping God is with us, what right do we have
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  to murmur? Beyond rebuking their
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  complaints, Moses is establishing the theological
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  bedrock of divine sovereignty for this new nation.
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  The Israelites needed to know how they ended up in Egypt in
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  the 1st place. Moses is teaching them that
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  their four centuries of Egyptian slavery were not a cosmic
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  accident. They were not a failure of God's
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  plan. No, they were part of God's
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  deliberate positioning. He is showing them a theology of
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  the cross long before the actual cross.
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  God's way to exultation often leads straight through the
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  valley of humiliation. But there is a lingering tension
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  here. You read about Joseph's perfect
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  obedience and it almost feels alien.
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  It is intimidating. Yeah, it really is.
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  If I'm honest, when I am wronged, I complain.
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  When I am falsely accused, I want revenge.
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  Which makes me wonder, is Moses just giving us an impossible
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  moral standard here, or is Joseph's perfection actually a
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  shadow of someone else? It is definitely a shadow.
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  All of this historical and literary setup seems to be
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  pointing toward a much greater fulfillment centuries later.
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  Yes, we are talking about biblical typology.
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  Spot on. Yeah, a type is a divinely
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  intended historical person, event or institution that
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  foreshadows the ultimate anti type Jesus Christ.
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  This is not just an allegory where we look at clouds and try
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  to see Jesus face. No, God writes history with
• 18:57
  rhyming patterns. Joseph stands as one of the most
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  brilliant and comprehensive redemptive patterns in all of
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  Scripture. The parallels are staggering.
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  Let's. Trace those parallels because
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  when you see them back-to-back, it's undeniable both Joseph and
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  Jesus are beloved sons of their Father.
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  Both are sent to their brethren and both are violently rejected
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  by them. Both are sold for pieces of
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  silver. Both are stripped of their
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  garments by their enemies. Both are fiercely tempted to
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  sin, yet remain completely sinless.
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  Both are falsely abused by wicked witnesses who twist their
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  words and actions. Both are cast into a pit or a
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  grave. And both are raised up and
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  exalted by God to save a starving world from death.
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  The fingerprints of the Holy Spirit are all over this
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  narrative, revealing the pattern of humiliation leading to
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  exaltation. Joseph saves the physical world
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  from a famine of bread. Christ saves the spiritual world
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  from a famine of righteousness. However, we must apply the
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  pedagogical use of the law here. We must let the text convict us.
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  It is so easy to read this and cast ourselves as Joseph.
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  I do it all the time. I read the story and think, yes,
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  I am the misunderstood hero fighting for truth.
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  But the uncomfortable reality, and the research brings this out
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  brilliantly, is that in our fallen state, human beings are
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  Potiphar's wife. We are deceitful, driven by
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  carnal desires, manipulating the truth to get what we want.
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  Or we are Potiphar blind to reality, governed by our own rat
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  executing unjust judgments based on bad information.
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  Or we are the brothers selling out our family out of sheer
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  jealousy. We are not naturally, Joseph.
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  This drives home our desperate need for a true and better
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  Joseph. We need a substitute.
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  We need someone to live the perfect life we fail to live.
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  And that leads to the most striking theological contrast
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  between the type and the anti type.
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  Up to this point we have seen similarities.
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  But here is the massive difference.
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  What is it? The text in Genesis 39
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  explicitly states the Lord was with Joseph in the dungeon.
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  Joseph experienced the comforting cheese of God in his
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  darkness. But when Jesus Christ went to
• 21:00
  the cross bearing the sins of his people, he experienced
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  something Joseph never did. Christ experienced the infinite
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  penal wrath of God. He experienced the terrifying
• 21:11
  absence of the Father's favorable presence.
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  That is the cry from the cross. My God, my God, why has thou
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  forsaken me? Precisely.
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  Christ took the full measure of divine wrath.
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  He took the isolation, the abandonment, and the punishment
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  that our sins deserved. Christ was forsaken by God so
• 21:28
  that believers could receive the cheesed, the steadfast love
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  mentioned in verse 21. Christ took the real dungeon of
• 21:34
  God's wrath, so that in our earthly dungeons we only ever
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  experience God's grace. This was forsaken so that you
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  would never be forsaken in your darkest moment.
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  That is the gospel in a single sentence.
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  OK, let's take this high theology of Christ substitution
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  and bring it down to the dirt floor of your daily life.
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  Let's talk about application for the listeners own prison.
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  How does this ancient text change how we act tomorrow
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  morning? Well, the first application is
• 21:58
  the demand for holiness, regardless of the cost.
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  Joseph teaches us that sin is fundamentally a crime against
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  God, not just a social misstep or a breaking of human rules.
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  Right when Potiphar's wife tempted him, he said, How then
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  can I do this great wickedness and sin against God?
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  He did not say I might lose my job.
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  He did not say Potiphar will kill me.
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  His primary concern was the holiness of God.
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  He fled temptation even though it cost him his physical freedom
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  and his reputation. In our modern context, we are
• 22:31
  often tempted by pragmatism. The culture suggests that we
• 22:34
  should compromise our ethics to save our careers, to maintain
• 22:37
  our reputations, or to keep our social standing.
• 22:41
  If telling a small lie saves a huge business deal, the culture
• 22:44
  says tell the lie. We must reject that entirely.
• 22:47
  A clean conscience in a prison cell is infinitely better than a
• 22:51
  defiled conscience in a palace. Joseph shows us that obedience
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  to God is the highest priority, even when obedience triggers a
• 22:57
  catastrophic loss of earthly comfort.
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  I also want to look at Joseph's reaction to the prison in verses
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  22 and 23. This blows my mind every time I
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  read it. He gets thrown into this
• 23:08
  Roundhouse knowing he is totally innocent.
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  What does he do? He does not stage a hunger
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  strike. He does not sit in the corner
• 23:15
  formulating a plot for revenge against Potiphar's wife.
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  He does not write letters protesting his innocence.
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  He works. He actively administers the
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  prison. The warden puts him in charge of
• 23:25
  the other prisoners. He takes stewardship of his
• 23:28
  confinement. He applies his God-given
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  administrative gifts to the bleakest environment imaginable.
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  It is like being stuck in a terrible, depressing waiting
• 23:37
  room. Maybe it is a doctor's office
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  and you have been waiting for hours and you are angry and
• 23:43
  frustrated. Yeah.
• 23:44
  We've all been there. Instead of angrily staring at
• 23:46
  the clock and complaining to the receptionist, you stand up,
• 23:49
  start organizing the magazines, sweep the floor and begin
• 23:53
  comforting the other patients. He takes ownership of the space
• 23:56
  he is confined to. We can apply this directly to
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  you, the listener. You might find yourself in a
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  circumstance that feels like a prison.
• 24:03
  It could be a difficult, painful marriage where you feel totally
• 24:06
  unseen. It could be a toxic, unjust
• 24:09
  workplace where you are passed over for promotions while
• 24:12
  dishonest people get ahead. It could be a season of severe
• 24:15
  physical suffering where your own body feels like a cage you
• 24:19
  cannot escape. We all have those environments
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  where we feel trapped. The mandate of this text is that
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  you cannot wait for your circumstances to improve before
• 24:28
  you decide to honor God. You are called to be a faithful
• 24:31
  steward of the specific prison you are in right now.
• 24:33
  Do not wait for the chains to fall off before you begin to act
• 24:37
  with integrity. God is with you in that specific
• 24:39
  trial, and He expects you to bear fruit right where you are
• 24:42
  planted, even if you are planted in the dark.
• 24:45
  So what is our core discovery today?
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  True prosperity is the presence of God, even in the absolute
• 24:51
  darkest of circumstances. Injustice is real and it hurts
• 24:55
  immensely, but it is never the final word when God's invisible
• 24:59
  hand is managing the Script. Human lies and human wrath are
• 25:02
  completely subordinated to divine Providence.
• 25:05
  God uses the wicked actions of humans to position His people
• 25:08
  precisely where they need to be. As we conclude, I want to leave
• 25:12
  you with the concept to Mull over.
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  Think about the massive redemptive scale of Joseph's
• 25:16
  story. God took a malicious lie from a
• 25:19
  scorn woman in a patriarchal Egyptian household, and he used
• 25:25
  that specific lie as the mechanism to position a man to
• 25:28
  save the entire ancient world from starvation.
• 25:31
  Thereby preserving the lineage of Judah that would one day
• 25:34
  bring forth the Messiah. It is an incredible chain of
• 25:37
  events. Now look at your own life.
• 25:40
  What frustrating microscopic detail, what unfair delay, or
• 25:44
  what unjust circumstance in your current situation is actually an
• 25:47
  architectural setup for a future grace you cannot even fathom
• 25:50
  yet. If God can use an Egyptian
• 25:52
  dungeon to save the world, what does he do doing with your
• 25:54
  current frustration? If the director is writing the
• 25:57
  script, even the broken vending machines in the dark holding
• 25:59
  cells have a purpose. You are never abandoned.
• 26:02
  Such a vital truth to hold onto. Thank you for joining us on this
• 26:05
  deep dive. Stay curious, stay faithful, and
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  we will see you next time.