Sermon Tone Analysis
Overall tone of the sermon
This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
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Disgust
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Fear
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Joy
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Sadness
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Language Tone
Analytical
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Confident
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Tentative
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Social Tone
Openness
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Conscientiousness
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Extraversion
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Agreeableness
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Emotional Range
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Tone of specific sentences
Tones
Emotion
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Social Tendencies
Anger
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You had one job to do … and you messed it up.
You ever given someone a task to do, a simple task, and they manage to mess it up?
It’s such a simple thing.
You wonder, there’s no way they can do this wrong … and somehow they do it way wrong.
I’ve got a series of pictures I’d like to show you.
They are of simple jobs.
Not much you should be able to do wrong, and yet … they say a picture tells a thousand words.
In other words, they should speak for themselves.
You had one job to do … and you messed it up.
Show the pictures and give time to laugh for each one.
Could you imagine being the person who messed up in those pictures?
Imagine you were the one who messed up.
You’d wonder if you’d have a job in the morning.
You know that none of these pictures are anything you’d ever include in your resume.
You had something so simple to do.
You had one job … and you messed it up.
Put these thoughts on pause for a moment.
We will come back to them.
Today, we come to the end of Genesis.
We will be in .
For 3 years we have been going through Genesis, and it all comes down to today.
And to be honest, I wanted to preach through Genesis because of , which is where we will be.
Let’s read .
Read .
For 3 years we have been going through Genesis, and it all comes down to today.
And to be honest, I wanted to preach through Genesis because of , which is where we will be.
I love .
I find so much comfort and hope in those words.
I bet you do as well.
Look at 50:20 again, “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.”
I as I read those words, do you find comfort in them?
Don’t you think of all the times something bad has happened in your life.
Tragedy hits.
Sickness comes.
Death strikes.
Friends betray.
And then there is .
What you meant for evil, God meant for good.
As we look at , who do you relate to?
Joseph is the one speaking.
And he’s saying these words to his brothers.
Do you relate to Joseph?
Or his brothers?
You think of the evil in your life, the disappointment, and you want Joseph’s words to be your words.
You probably identify with Joseph.
That’s why you memorize those words.
So in the midst of heartache, you can stand up, dust yourself off and know God has a plan for the evil that has happened to you.
Here’s the thing … I don’t think we are supposed to relate to Joseph.
You are not Joseph in this story.
You are not the one who has had all the evil done to you.
And this passage isn’t speaking to Joseph or people like Joseph.
The audience of this passage is actually Joseph’s brothers.
They come to Joseph with requests from him.
He speaks to them.
He comforts them.
He speaks to his brothers.
Think of it this way.
Who is this book written to?
It’s being written by Moses, while the Israelites are in the Wilderness.
They have been freed from Egypt.
This book answers the questions of:
How did creation get here?
Who is Israel?
What is God’s plan for Israel?
And how did Israel get to Egypt?
There are 12 tribes of Israel.
And these 12 tribes of Israel, just left Egypt and they are saying, “How did we get here?”
And the answer is, well 10 of the fathers of the tribes of Israel did evil.
What those 10 brothers did, God meant for good.
Out of the 12 tribes of Israel, if they were asked who do they identify with, Joseph or his brothers, how many would identify with Joseph?
Only 1.
That means the majority of the tribes come not from Joseph.
That means a majority of the tribes don’t relate to Joseph, but rather the wicked brothers.
As Moses writes this passage, his primary audience are people who have come from the evil brothers.
This passage isn’t written to victims.
It’s written to sinners.
That’s their family tree.
But for some reason when we read this passage, and specifically, verse 20, which I love, we read it as if we are the victim.
We put ourselves in Joseph’s shoes.
And we say:
“I’m the good guy.”
“I’m the one who has had evil done to me.”
Is that how we read the Bible?
As victims?
How are we to view ourselves?
As sinners.
When we read about Jesus on the Cross, how do we read it?
We don’t say, “I identify with Jesus.
I’m like Jesus.
And I die for other people’s sins.”
Where are we in the equation?
We are not the victims.
David prayed, “Against you, you only, have I sinned and done what is evil in your sight ...”
Jesus died for your sins.
What you meant for evil, that’s whatJesus died for.
, “But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.”
And so, I would like to apply this same kind of thinking to our passage.
Instead of us thinking of ourselves like the victim.
Let’s instead, think of ourselves like the sinner, the one who has done evil.
Earlier, I showed you a series of pictures.
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