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A Theological Foundation for Optimism

David Anguish

Genesis 41, the turning point of the Joseph narrative, illustrates the theological principles necessary for optimism in the face of ongoing trials. As the chapter begins, “two whole years” (v. 1) after the cupbearer’s return to Pharaoh’s service, Joseph remains in prison, no better off than he was at the end of chapter 37. By the end of the chapter, he has been transformed from forgotten dreamer (40.23) to the pinnacle of power.

The shift begins with Pharaoh’s dreams—which Joseph will tell him are one dream (41.25)—troubling nightmares that prove to be indecipherable to the magician-priests and wise men trained to interpret such phenomena (cf. Mathews 2005, loc. 20,309–20,316). When the cupbearer informs him of Joseph’s interpretation prowess, Pharaoh summons him (v. 14) and listens as Joseph hears and then explains the meaning of the dreams, predicts the abundance and devastation they portend, and advises Pharaoh to appoint an administrator of a national grain storage program (vv. 15–36). Pharaoh appoints Joseph Grand Vizier, giving him absolute control over everything in Egypt, except for Pharaoh himself (vv. 37–41). He validates Joseph’s rank by giving him his signet ring, clothing him in royal Egyptian garments, placing a gold chain around his neck, and assigning him to ride in his second chariot. He also establishes him among Egypt’s aristocracy by giving him an Egyptian name and arranging his marriage to Asenath, daughter of Potiphera, priest of On (Willis 1979, 408–409; Harris 2019, vv. 42, 45). Thirteen years after being sent to check on his brothers (37.12–36), thirty-year old Joseph assumes control of Egypt and implements his storage plan (41.46–49).

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Scripture states directly that the major theological idea in the Joseph narrative is God’s providential superintendence of the events (cf. Gen 39.3, 5, 21, 23; 50.20). While chapter 41 does not contain the kind of direct statements we read in chapter 39, verses 1–52 do make statements that name God as the one who elevates Joseph from the dungeon to the position of Vizier (vv. 33–33, 38–40, 44), gives him the interpretation of Pharaoh’s dream (vv. 16, 25, 39), brings about the subsequent abundance and famine (vv. 28, 32), guides Joseph in preparing for the famine’s devastation (vv. 32–36, 46–49), and gives him two sons whose names remind him that his troubled past has been replaced by a fruitful present (vv. 50–52) (Willis 1979, 406). Because they are revealed, we know the specifics of God’s providential actions in Joseph’s life. That revelation, and others like it, becomes the basis for our confidence that God continues to work in his world and for his people even when details about specific divine actions in our lives are not given to us. As Walter Brueggemann writes, “In this enormous claim [that God is the one who causes the future], we are not dealing with a marginal incident in the Bible. We are confronted here with the very premise of much of biblical faith: God has the capacity to work newness against every administered convention” (Brueggemann 1982, 331).

The assurance of God’s active providence rests upon the reality of his sovereignty. Genesis 41 illuminates this truth in the contrast between Pharaoh’s surprising (to him) impotence and God’s control of events. Pharaoh’s dreams confront him with a new reality that he, the most powerful man in the land, cannot domesticate. They constitute an “announcement that unauthorized and unacceptable messages have penetrated the empire,” exposing its claims as “fraudulent” (Brueggemann 1982, 328). As other texts explicitly state (cf. Isa 41.21–29), only God can declare the future and ultimate outcome. Neither Pharaoh, any other ruler, nor you and I can overrule God’s ultimate will.

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God's sovereign providence is the basis for genuine optimism when we face trials. I say genuine optimism to distinguish it from the deceptive and futile wishful thinking counterfeit some espouse. John Stott illustrates the failure of the latter in his critique of two of its champions in a previous generation. Beginning with Norman Vincent Peale’s “power of positive thinking” and his counsel that before we get out of bed “we should say out loud ‘I believe’ three times,” Stott observes that Peale “does not tell us in what we are so confidently and repeatedly to affirm our belief. The last words of his book are simply ‘so believe and live successfully.’ But believe what? Believe whom? To Dr. Peale faith is really another word for self-confidence, for a largely ungrounded optimism.” Stott similarly critiques the “Positive Mental Attitudes” model of W. Clement Stone who claimed he could “‘make supermen out of ordinary men’” with “‘the sales technique to end all 36 sales techniques.’” Just “‘sell yourself to yourself’ by chanting … every morning ‘I feel happy. I feel healthy. I feel terrific!’” Stott correctly concludes that these prescriptions for optimism fail because “positive thinking is in the end merely a synonym for wishful thinking” (Stott 2006, 51–52).

But, as numerous biblical texts show, genuine optimism, rooted in genuine faith in God’s sovereign providence, is grounded confidence, not wishful thinking. Romans 8.18–39 is foremost among these texts. Nowhere in that passage does Paul suggest that the bad things we see and at times experience are “not really all that bad.” Nor does he say we should “just believe everything will be all right.” He knew better (cf. 2 Cor 11.22–29): sometimes things are not, and will not be, right. Some people are violent, destructive, unjust, and evil—willfully so. And sometimes those people prosper anyway (cf. Hab 1.2–4, 12–17).

But even as he is realistic about our afflictions, Paul is emphatic that they are not the end of the story. Jesus conquered death (Rom 8.34) and God declares the future. So, we remain sure that God “in all things … works for the good of those who love him, who have been called according to his purpose” (v. 28 NIV). But do not miss what that purpose is: we who are “called” are “to be conformed to the image of his Son,” yielding to the one who “justified” us so that he can ultimately “glorify” us (vv. 29–30; cf. “glory” in vv. 18, 21).

That glorification reverses the fall from glory that led to the violence, destruction, injustice, and evil in the first place (Rom 3.23), leaving us confidently optimistic that, even when we are “regarded as sheep to be slaughtered … we are more than conquerors” (Rom 8.36–37).

Works Cited

Brueggemann, Walter. 1982. Genesis. Interpretation: A Bible Commentary for Teaching and Preaching. John Knox Press.

Harris, W. Hall, ed. 2019. The NET Bible Notes. 2nd ed. Thomas Nelson.

Mathews, Kenneth A. 2005. Genesis 11:27—50:26: An Exegetical and Theological Exposition of Holy Scripture. The New American Commentary, vol. 1B. B&H Publishing, Kindle ed.

Stott, John. 2006 [1972]. Your Mind Matters. 2nd ed. IVP Books.

Willis, John T. 1979. Genesis. The Living Word Commentary on the Old Testament. ed. John T. Willis. Sweet Publishing Company.

All Scripture quotations not otherwise designated are from the ESV. Italics in biblical quotations are added by the author. Permission is granted to reprint original materials with the credit line, “Reprinted from David Anguish, ‘The Berea Page,’ December 2, 2025.”

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​ “At issue is the most important question in the world. What is the greatest good? What gives our lives meaning? What is our end? Modernity answers, feeling good. The ancients answer, being good. Feeling good is not compatible with suffering; being good is. Therefore the fact of suffering threatens modernity much more than it threatened the ancients." ~ Peter Kreeft. 1986. Making Sense Out of Suffering. Servant Books, 64 Image by Peggy & Marco Lachmann-Anke from Pixabay

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