Was Joseph, son of Jacob, merciful or oppressive to the Egyptians?

by Eric Gagnon

As modern readers, it’s hard to see Joseph as being both shrewd and kind in Genesis 47. While it’s true we have a much better understanding of grace this side of Jesus, let’s not miss both the wisdom and mercy God displayed to the Egyptians through Joseph here:

• We’re told in Exodus 41 that when the famine came, Joseph “sold” food to Egyptians: “Pharaoh said to all the Egyptians, “Go to Joseph. What he says to you, do.” So when the famine had spread over all the land, Joseph opened all the storehouses and sold to the Egyptians..” (Genesis 41:55) In other words, Joseph wasn’t tricking them or robbing them as we’ve seen clearly stated previously in Genesis.
• Again Joseph “bought” their land for Pharaoh. (47:20) We could have been told that he “usurped” or “stole” the land as we’ve seen how Scripture does not hide the sinful details of its characters. “Bought” implies a fair exchange.
• The idea to be bought was an idea from the Egyptians themselves. It was their own request. (47:19)
• Joseph said they could keep 4/5 of what they made for themselves to eat, which is similar to modern taxation. (47:24) His position of power would have allowed him to try to keep even more.
• The story concludes with a statement showing us how Joseph’s actions in particular were God’s wisdom in multiplying the Israelites: “Thus Israel settled in the land of Egypt, in the land of Goshen. And they gained possessions in it, and were fruitful and multiplied greatly.” (47:27)
• While it can certainly be argued that Joseph could have shown even more mercy, the Egyptians at least acknowledged Joseph’s kindness and generosity, when they said, “You have saved our lives.” (47:25)

Here is Genesis scholar, Gordon Wenham, who I think has a fair and balanced view of the events of Genesis:

“Modern readers find it difficult to regard Joseph’s measures as benevolent. They look to us like exploitation of the destitute, who are forced sell or mortgage animals, land, and their own freedom in order to stay alive. Joseph, the cunning agent, makes the most of their plight to enrich the crown. But this is to misread the account’s intentions. The OT law itself does not envisage the destitute simply being bailed out by the more well-to-do. Rather, if possible, members of a family should help their destitute relatives, just as Joseph did, by buying their land and employing them as slaves (cf. Lev 25:13-55). This was viewed as a great act of charity, for as the Egyptians say to Joseph, “You have saved our lives” (47:25). It is within this context that Joseph’s actions must be judged. In Israel, those who became destitute and sold their land or themselves to a more prosperous relative or friend were given their land or freedom back in the year of Jubilee, which occurred every fifty years. Apparently, the Pharaoh was not so generous; he retained the land and people as his serfs in perpetuity. But Joseph cannot be blamed for that. He saved the Egyptians from famine and so carried out the scheme he had proposed after interpreting Pharaoh’s dream and demonstrated his God-given wisdom (42:36). In the longer perspective, Joseph’s actions partially fulfil the promise that “all the families of the earth shall find blessing in you and your descendants” (28:14;cf. 12:3; 18:18;22:18;26:4).” – Wenham, Gordon J. Genesis 16-50. Word Biblical Commentary, vol. 2.