Journal: Journal of the Evangelical Theological Society
Volume: JETS 66:3 (Sep 2023)
Article: Learning God’s Redemptive Good: Reading Genesis 50:15–21 As A Last Delay
Author: Paul Twiss

JETS 66:3 (September 2023) p. 405

Learning God’s Redemptive Good:
Reading Genesis 50:15–21 As A Last Delay

Paul Twiss*

^* Paul Twiss is an associate professor at The Master’s Seminary, 13248 Roscoe Blvd, Los Angeles, CA 91352. He may be contacted at [email protected].

Abstract: Interpretations of Genesis 50:20 have typically sought to understand the parallelism between good and evil according to systematic categories. Theologians have read the verse as one that invokes notions of human determinism or fate. This article contends for an alternative reading of 50:20 that pays heed to its role within the prevailing plot-structure. By understanding 50:15–21 as a secondary moment of crisis within the broader narrative, Joseph’s assertion invokes a redemptive dynamic. He proclaims the outworking of good, in line with the thematic emphases of the Jacob tôlĕdôt: the notion of royalty and the patriarchal promises. In turn, this outworking of good appeals to a broader narrative arc that extends to God’s “created good” established in Genesis 1. The purpose of such a statement is didactic, as the narrator confronts his readers through the words of Joseph, who has become the herald of redemptive good. Have the readers acquiesced to this worldview, or do they, like the brothers, still have lessons to learn?

Key words: last delay, problem of evil, Jacob tôlĕdôt, Joseph, plot, plot-structure

As the narrative world of Genesis comes to a close, the burial of Jacob (50:1–14) and the death of Joseph (50:22–26) envelop a final scene of fraternal strife (50:15–21). The brothers come before the favored son, pleading for clemency in view of their previous failings. In response to their petitions Joseph weeps, assuring them of his commitment to provide for the family. Explaining the grounds for his benevolence, he makes the profound yet enigmatic claim: “you intended evil against me, but God intended it for good” (וְאַתֶּם חֲשַׁבְתֶּם עָלַי רָעָה אֱלֹהִים חֲשָׁבָהּ לְטֹבָה; 50:20). The syntactical parallelism between divine intentions and those of the brothers has led interpreters to invoke the time-honored dialectic of God’s goodness and the presence of evil. Theologians have not failed to dissect Joseph’s words, seeking to probe the speci...