Joseph: a Four-fold Interpretation, Part 2

 The Joseph story is such an important part of the Pentateuch that I am doing a four-fold interpretation of is.  Last week I did the first and second types of interpretation.  This week I will do the 3rd and 4th, which I think are, if not more uplifting, at least more novel to me.

3. Context. This is the area that I learned the most about this time through the story.  Let's think again when this story was compiled into a cannon.  It was during or shortly after the Babylonian captivity.  The editors were arranging and composing the history of the House of Israeal intenionally. So, what message where they trying to get across with this narrative?  You must remember that the House of Israel had split into two groups, the North that contained Joseph's descendants through the tribes of Ephraim and Manasseh, and the south that continued the tribes if Judah and Benjamin.  So what does the story say about the two groups?  As I read the stories this time, I came to recognize that a reader could see either Joseph or Judah as the main character and savior of the House of Israel.  Sure, it was Joseph who went into Egypt, set up the system to conserve grain during the plentiful years, and kept his family and all the rest of the people from starving during the years of famine.  But it was Judah who decided to send Joseph to Egypt instead of killing him as his brothers wanted.  Later, it was Judah that offered himself as a substitute when the silver cup was found in Benjamin's bag, and Benjamin was condemned to be Joseph's servant for all time.  It was Judah's offer that convinced Joseph to reveal himself to his brothers and, arguably, to bring the whole family into Egypt, preserving them from starvation. Either group, the north or the south, could see this story as an example of how past enemies could be reconciled, and brothers be reunited. It could also be a story for either group about how hardship and captivity can ultimately end in the fullfiling of promised blessings and prosperity.  

4. Secret or Sacred.  These chapters have a lot to say about birthright.  Who, in the end, was the birthright son?  Ruben was supposed to be the birthright son, but he lost his birthright because he slept with his father's concubine.  It could have passed from there to Simeon, the second born, or it could pass to Joseph, as first born of the second wife.  The blessings given to Ephraim and Manasseh seem to indicate the latter. It is significant that Jacob adopts Ephraim and Manasseh and gives them blessings equivalent to thei uncles.  Traditionally, status as a Jew comes through the mother.  If your mother is a Jew, you are a Jew, but if she is not, you are not.  This makes sense since maternity is much easier to establish than paternity.  Ephraim and Manasseh, however were born of an Egyptian mother.  They, therefore, would not have been considered as members of the Abrahamic covenant if they had not been adopted into the covenant.  This has significance for the members of the Church of Jesus Christ of Latter-Day Saints.  When members of the Church receive their patriarcal blessings, they usually are adopted into or declared as descendants of the tribes of Ephraim or Manasseh .  It is fitting that we, who are gentiles by birth, should be part of the tribes of Ephraim and Manasseh, who were also gentiles, adopted into the covenant.  If these two boys were not only adopted into the tribes, but were actually named the birthright sons, this symbolizes the great responsibly we have to be stewards and caregivers over all the House of Israeal in the modern day.