First part.
Of the chief gift-giver and baker, and of their imprisonment and dreams in general; especially of the dream of the chief gift-giver and its interpretation.
V.1-4. And it came to pass afterward, that the king's tavern keeper in Egypt, and the baker, sinned against their lord the king in Egypt. And Pharaoh was wroth with his two officers, with the officer of the taverns, and with the officer of the bakers, and put them in prison in the chamberlain's house, where Joseph was a prisoner. And the chamberlain set Joseph over them to minister unto them: and they sat in prison some days.
(1) There is nothing special in this chapter that needs to be dwelt on for long. For it contains only what was the occasion of Joseph's exaltation and how our Lord God revealed His face to him.
We have just said about the magistrate over the butchers, although it is not really possible to know how the police or house regiment in Egypt behaved. In my opinion, this magistrate was appointed over all those who slaughtered the cattle, either in the whole kingdom or in the city alone. He was ordered to take care of the slaughtering, whether it was for sacrifice or otherwise used daily in the house: he gave orders to the butchers on how to sell the meat; how to fatten the cattle that were to be sacrificed. We call it a marshal or court master. This was Joseph's master, as can be seen from the above, who bought him and threw him into prison.
3 Here, however, several other offices are also mentioned. And I believe that these were not simple taverns or bakers, but the chiefs, who were set above the other bakers and taverns. And it would have this city Witten-
1294 LIX, 28S-2Z0. interpretation of Genesis 40:1-4. w. n, IN"-I8sg. 1295
berg also needs such people, so that the bakers, wine taverns, and butchers do not so horribly strip us of our bodies and slaughter us more than the cattle. For they do not follow any lawful order, but slaughter, cook and bake only according to their own liking. Therefore, the kingdom of Egypt must have had very good order. In the imperial laws there is also a bishop over the bread, that is, who was appointed over the bakers and had supervision over them. And in the police of the city of Nuremberg, the same offices are administered with great honor.
(4) But I hold that this bailiff over the taverns was before the king's tavern at court, and that the other baked bread and cakes, which the king himself and also the court servants used; he was the chief tavern keeper and chief baker, as Joseph's lord was a chief over the butchers, and bishop or overseer over the meat.
005 Now these two have sinned against the king. But what their sin was, Moses does not indicate. Lyra tells from the Jewish commentaries that the innkeeper sinned by dropping a fly into the king's cup; but the baker is said to have brought cakes in which the king found small grains of sand. These are the dreams of which the Jews are well worthy, who mock the Gentiles and hold them in low esteem, praising only their own wisdom and holiness.
(6) But it is clear from the text that they must have been grave sins, because one of them was hanged for his sin. Perhaps they mixed poison with the king's food and drink. For the king was not so foolish or tyrannical that he could have raged so horribly against his servants for so little sin; but I believe that he was a wise, understanding and pious king, especially because our Lord God honored him by sending to him a great patriarch, Joseph, who performs great miracles; therefore it seems that he was a pious, kind prince. And such princes are easily despised, and
are considered fools by the court servants, because they think they have the power to do whatever they want. Therefore, I believe, they secretly stalked the king in order to harm him alive, and when this was discovered and they were apprehended, they were thrown into prison, where they kept the culprits who were to be punished in the flesh.
(7) From this it is evident that Joseph's lord, the chief of the butchers, was also the jailer, as the chief magistrate, who had the prisoners in his power, and is now somewhat more meek. In the previous chapter, Moses thought of another magistrate over the prisoners: but here we see that the lord who bought Joseph was also appointed jailer by the king. And that he forgave Joseph and gave him life is evident from the fact that he set him over the other prisoners. And it seems that the previous magistrate reconciled him with his master, who will have said: He is a very pious young man, my dear, spare him and do not take his life; for such a diligent and faithful man will be very useful.
(8) These wonderful works of God are to be recognized and highly praised. For he is able to convert even those who are enemies to peace; as Solomon says in his Proverbs, Cap. 16, v. 7: "If anyone" who believes "pleases the ways of the Lord, he also makes his enemies content with him"; or if not all, yet some are converted. This friendship or favor of the Lord came from the fact that, as it is said in Cap. 39:2, the Lord was with Joseph; as it is written in the Book of Wisdom, Cap. 10:13, 14: "Wisdom forsook not the righteous that was sold, but kept him from sin, and went down with him into the prison; and in the bands she forsook him not, till she delivered unto him the scepter of the kingdom, and authority over them that had done him violence." And I like the text in the same book very much because it attributes it to wisdom that Joseph was thus wonderfully governed and protected. The Lord, who is wisdom
that is, God's Son, who was to become man, was with him. For Solomon in his Proverbs undoubtedly also calls wisdom the Son in the divine essence, and we also teach from St. Paul that Christ led the people of Israel out of Egypt.
(9) Therefore Wisdom, the Son of God, who was to become man, is in prison with Joseph, and obtains mercy for him until he is lifted up. These are God's works, which should teach us to be patient in times of trial, and to hold fast to the faith, so that we may not let the word be taken from us, whether it be inwardly in our hearts, where we mean it, or outwardly, where we are to put it into practice.
(vv. 5-8) And they dreamed, both of them, the king of Egypt's minister and baker, in one night, every man his own dream; and every man's dream had its meaning. When Joseph came in to them in the morning and saw that they were sad, he asked them, "Why are you so sad today? They answered: We have dreamed it, and have no one to interpret it to us.
This is the beginning of the future glory and honor of Joseph. These two had a dream in one night and the dream with its interpretation affected them both. But when Joseph saw that they were sadder than they used to be, he asked these two eunuchs or officials what the cause of such sadness was. It is said that they had not been cut, but had been the king's servants and great courtiers, as there were many at the Turkish court at that time.
011 And the place where the prisoners were kept was in the house of the chief of the butchers, that is, in the house of Joseph's lord, which the king had commanded to his faithfulness. For it is clear from the histories of the kings and Jeremiah that the kings had prisons, which they gave and commanded to their nobles or officers. But Joseph is set over the prison. Therefore he will also have been forgiven the sin for which he was taken from his wife, Potiphar's wife,
and perhaps she will also have to atone and pay, since the Lord has realized that she herself was guilty of sin.
V. 8 Joseph said, "Interpretation belongs to God, but tell me.
(12) From this it is clear that Joseph was not celebrating or idle, for the Holy Spirit did not rest, but stirred his heart and drove him to punish and teach the others, just as these two eunuchs or ministers had done. He could not keep silent when he saw that they were so inclined to idolatry and had taken to it; just as he could not tolerate it from the woman that she provoked him to adultery, but advised her against it with an earnest and courageous sermon. And there is no doubt about it, he will also have preached this; although the conversation he had with these bailiffs is described in short words. They complained that they had no one to interpret their dreams, and when they could get rid of the band, they wanted to go to the Egyptian priests, to the soothsayers and astrologers, so that they would interpret their dreams for them and remind them how it would go with them from now on. Then Joseph answered: You will not get anywhere with your soothsayers and superstitions, you must not ask the interpreters about future things, they can't remind you of anything, they are devil servants. "Interpretation belongs to God"; from him one must seek the interpretation, pithronim, and ask for it from him.
(13) On this opinion he preached a very beautiful sermon; for the Holy Spirit was busy and powerful in him. And he immediately attributes everything to God; as he also said to the woman in Genesis 39:9, "Shall I sin against God?" For God was in his heart, in his mouth and in his deeds; therefore all his counsels and deeds were well advised, according to the teaching of Psalm 1:3. And he could not hide or conceal the confession of the name of God, for he is a priest and prophet. That is why he must have suffered so much misfortune.
suffer, as it says in the 116th Psalm v. 10: "I believe, therefore I speak. But I am greatly afflicted" etc. And yet he is delivered from all this affliction. "Interpret," he says, "belong to God," call upon him, who commands your life, and ask him to give you an interpreter of your dreams.
14 Now then, although I know that you are inclined to superstition and idolatry, tell me your dreams, if I might be able to interpret them. For he already felt that God was with him, as it is said above, Cap. 39, 21: "The Lord inclined His grace toward him and gave him the Holy Spirit, so he began to understand and hope for all good things, and he truly interpreted both dreams quite wonderfully. Perhaps other dreams will have been recited to him from time to time, and at the same time he will have thought of his own dreams about the sheaves, the sun, the moon and the stars. From this it can be assumed that he will have been ready and well tempted in such interpretation; and yet he says: "To interpret dreams belongs to God. This is especially to be noted. For he does not conclude that it is up to human wisdom to interpret dreams. For our interpretations are uncertain and may be lacking.
(15) According to this, the devil also has the power to prophesy through visions and dreams. For he knows the order of causes. He sees the causes that are present and existing, from which he deduces how things will turn out in the future. He sees how the princes hate each other and have secret enmity among themselves, that one is not good to the other; he sees the practices of the emperor; and from this he makes his calculation and concludes: There must be great uprisings in Germany. And he is not lacking in this, where a good angel does not ward off such misfortune. So, I say, the devil argues and concludes from visible causes. But divine dreams come from invisible causes. Therefore one must ask for the same interpretation from God. Therefore Joseph says: "Tell me", I am God's servant; perhaps he will reveal to me what the dreams mean.
V. 9-n. Then the chief jarer told his dream to Joseph, and said to him, "I dreamed that there was a vine before me that had three branches, and it was green and growing and blossoming, and its grapes were ripening; and I had Pharaoh's cup in my hand, and I took the berries and crushed them m the cup, and I gave the cup to Pharaoh in my hand.
(16) This is a description of a vine that is greening, blossoming and growing. The vine brings forth the branches, which then turn green and produce grape leaves. Third, it causes the eyes to shoot forth when the small leaves burst forth at the same time as the grapes. The Hebrew word eskol means grape. "His grapes became ripe." Sachath means to express how we can see and take this from this place. For this word is found in no other place in the Bible, of which we have had many words above, the meaning of which is uncertain among the Jews.
V. 12--15. Joseph said to him, "This is his interpretation. Three vines are three days. For three days Pharaoh shall lift up thy head, and set thee again in thy office, to put the cup into his hand, after the former manner, when thou wast his minister. But remember me, if it be well with thee, and do thou mercy unto me, that thou remember Pharaoh, that he bring me out of this house. For I was stolen out of the land of the Eberians by stealth; neither have I done anything here, that they have set me up.
(17) Before these words, prayer and invocation will undoubtedly have gone forth. Because this did not happen so soon, as Moses has described it recently. After Joseph heard the dream, he went to a special place, bowed his knees and prayed. For the saints or believers do nothing without blessing and prayer; they do not immediately fall to the tasks they have to perform, but approach them with the fear of God; and because they hope in the Lord, they also call upon him. And though the outward gestures do not always come to them, yet they pray in their hearts and with sighs; as he said before.
He also testifies to this when he says: The interpretations are gifts of God; and interpreting dreams does not come from our wisdom or art, but the Holy Spirit must come to it, without which there is no gift or interpretation. Therefore, he will have said: I will ask God to give me grace to bring forth such an interpretation as is actually appropriate and rhymes with this dream.
18 The Hebrew word mispath is often used to mean wise or customary. As in this place, where in Latin it is written, secundum judicium suum, that is, according to
the previous way; and Ex. 21, 9. of the householder who entrusts his maid to his son, jiixta judicium, that is, "who shall
daughter right to do to her". And in the 119th Psalm, v. 132: secundum judicium diligentium nomen tuum, that is, "How you should do to those who love your name," and how you should deal with those who love you; not how you should punish the wicked.
019 But Joseph's asking and desiring that the priest remember him, and Pharaoh's reminding him that he would have mercy on him, etc. the Jews exaggerate, saying that he sinned in this, and that for sin's sake he must remain two years longer in this prison. But he is therefore unfairly and unjustly rebuked and punished. He did not put his trust in the chief giver, because we have so often heard that he bore this cross with patience, and was ready to suffer death and extreme hardship and danger: but this is an example of the teaching Paul gives 1 Cor. 7:21: "If thou be called a servant, be not afraid; but if thou canst be set free, much rather need it." For we are not to burden ourselves with misfortune or danger, but if we are troubled or distressed by chance or according to God's will, then we are to suffer all misfortune with a steady heart, but in such a way that we nevertheless do not despise good counsel and proper help, by which we might be saved. For this is to tempt God, when one despises the means that God shows to help us and does not want to use them.
20 Thus God has given us the body, not that we should kill it with hunger and many waking hours, but that we should wait on it with food, drink, clothing, sleep and medicine, as Paul punishes the hypocrites who do not spare their own bodies (Rom. 13:14, Col. 2:23). Just as I, too, was such a shameful death-slayer and persecutor of my own body a long time ago. For I fasted, and prayed, and watched, and wearied myself beyond my ability; that is, to kill and slay myself.
(21) We should be ready and prepared for both, to save and preserve our life and also to suffer death with patience according to God's gracious will and good pleasure. As God wants us to be lords over death and life, as Paul says in Romans 14:8: "Whether we live or die, we are the Lord's," and not only the Lord's, but we ourselves are also lords. For if we are the Lord's, when we die and live, as Christ himself is, we also truly rule over life and death. We cannot and should not inflict or charge ourselves with either, but both are to be received with all humility and patience. Thus we have above Cap. 20, 2. 11. about Abraham, how he had his life in good hands when he called Sarah to say that she was his sister, so that he would remain safe from the king's power. Jacob also fled from his brother Esau when he was angry with him, Cap. 28, and after that Cap. 32, he sends him gifts to reconcile him and tries everything he can and may to be safe from him. The same thing Isaac did Cap. 26, fled, gave and gave, so that he might have the favor and friendship of his neighbors and of King Abimelech.
22 Therefore Joseph did not sin in that he desired the king's gift, that he might be of service to the king, that he might be delivered from prison. For in the beginning of his misery he soon sighed and begged his brothers that he might not be sold; but since he could not help it at that time, that he might be sold by his brothers, he did not sin.
He has patiently borne the cross imposed on him by the Lord, but now that he sees that another opportunity presents itself for him to be set free by this chief benefactor at the king's court. But now that he sees that another opportunity presents itself for him to be freed, namely, through this chief steward at the king's court, since he knew that he would be in favor with the king, he thinks that he will try to see if the Lord will grant this opportunity and thereby save him from such a burdensome prison. And no doubt the other bailiff over the bakers will also have asked for the same thing and asked for it, although in vain. But if Joseph would not have done this so that he could be freed, he would have tempted God, who wants us to use the means and opportunities that he offers, and in turn also gladly do without those that he denies us; and so we should exercise our patience in the cross, whether on the right or on the left.
(23) Therefore the Jews' poem is not true at all, it is false and untruthful, and the counsel Joseph followed is to be praised for reminding the priest of the benefits he showed him in prison, both physically and spiritually, and asking him to remember them. For Joseph was a prophet, full of the Holy Spirit, who not only fed the prisoners and waited on them as he was able, but also comforted them and taught them how they should be confident, have good hope and wait for divine help. But this example should be noted with diligence, since Joseph sought this opportunity with special diligence, so that he would be free, so that he would not tempt God. Otherwise his conscience would have accused him afterwards, as if he had despised and neglected this means and this opportunity of his deliverance.
(24) In this way, I have said, one should also take care of his body, his good reputation, his wife and child, and all the provisions in the house, and do everything that is proper for its preservation, as much as possible. For where anyone would not respect his thing, his office
I would also say, if I were to leave my commanded office, what need is there for us to preach, teach and baptize much? God did not create us and place us in this world to live in idleness, pleasure and abundance, and to place all our worries only on God, as if we had to do nothing at all and be only good lazy brothers: but if everyone carries out his office with diligence, then God should be entrusted and commanded to make it prosper, and how everything should go and turn out. So does the husbandman: he does not command God to take care of the cultivation of the land in such a way that even if he does not want to do anything that belongs to cultivation, he does not want to plow or build the land or the field; but when he has done and arranged everything, he first asks God to give it prosperity and good weather. If God hears us and grants us our request, we should thank Him for it; but if not, we should also suffer patiently and obey our Lord God, so that we may learn what is the good and pleasing will of God in us, Rom. 12, 2.
(25) After this Joseph also excused himself for the sin for which he was cast into prison: he pleads his conscience, and does not justify those who falsely accused him, lest it appear as if he himself were guilty.
26 For we must not so despise our good report, or throw it to the winds, as to confess the sin or vice which is falsely and untruthfully imputed to us, and to be silent about it, and so strengthen the accusers and blasphemers with our silence; but we must say, I have not sinned. "I have no devil," says Christ to the Jews, John 8:49; and again John 18:23: "If I have spoken evil, prove it to be evil." And there are several of Augustine's sayings that are very important and should be remembered and acted upon. For example, he says: "He who does not respect even his own good rumor is a cruel man.
Man. He says, "It is necessary for us to have a good conscience before God and also a good report for the sake of our neighbor. That one is innocent is enough before God, but not with men. For there it is necessary to have a good reputation. If a bishop or preacher is falsely and untruthfully accused of dishonesty, theft, adultery, or that he has stolen from the common treasury, he should not remain silent about such wrongdoing and thereby confirm it. If, however, he has shown his innocence, and the adversary will not be satisfied with it, he shall tolerate it in the name of the Lord and suffer such unlawful accusation or blasphemy, and shall not persecute or avenge himself on the one who arouses and incites the blasphemy against him. For it is enough that he has proved and shown that he was wronged by being so blasphemed. As the examples of Christ and the apostles also teach.
027 Joseph therefore saith, I am not to blame for this, that I am come unto this place. For I am carried away out of the land of the Hebrews, and this misery and calamity have been brought upon me by those who should have saved and protected me. Nor have I sinned in my master's house, but have been falsely and untruthfully accused of adultery by a very wicked harlot. Therefore I ask you to represent me to the king and plead for me. And this he has been able to spread out and magnify in a somewhat expansive and rhetorical manner, so that he would have the opportunity to commemorate his innocence and good deed. But by this means he will not yet be freed, therefore he remains longer and longer in faith, hope and patience, is content, does not grumble, is not angry, does not curse God or men.
For the very holy patriarchs had the right, certain, constant faith and knowledge of the heavenly doctrine, which we also have by the grace of God, that is, they believed in Christ and hoped to attain eternal life through Him. The article of the resurrection is in their hearts.
characterized. For they remain and remain constant not only in death, but also above and after death. For death is so often thought of for Joseph, he is so often killed, that one may say with truth that he also remained constant far beyond death. But he will have thought thus in his heart: Why should I torture myself, or rage and rage against God? I know that the Lord is my God not only in this life but also in the life to come.
Thus the belief in the resurrection of the dead also shone in the Old Testament, although not as abundantly and obviously as in the New Testament. Christ says Matth. 22, 32: "God is not a God of the dead, but of the living." Therefore, all the fathers who hoped in God believed without a doubt in the resurrection of the dead. For this can be clearly shown and proven from the disputation of Matth. 22, where he argues and concludes thus: Abraham, Isaac, and the other patriarchs persevered in the faith and remained steadfast unto death: therefore they also believed in the resurrection of the dead.
(30) For if after this life there is no other and better life, what need have we of faith, or what need have we of God Himself, or of hope in God above or after death? And if we cannot wait or hope for the resurrection, then there is no faith and no God. And again thus: If there is faith and hope in God, then there must also be a God who is God to all those who trust and hope in Him, for whose sake they also retain the hope of immortality and eternal life. For since all men must die and the godly nevertheless place their trust in God, they thereby confess on account of necessity that after this life there will be another and eternal life.
An Epicurian man has no need of faith in God, for he leads a beastly life. Therefore, he thinks that it does not matter much to him, he dies or lives. Julius Caesar has said that the quick death is the very best. For he was a pagan and unbelieving man who had no knowledge of God.
word. Therefore, no faith, hope, love or patience was necessary for him. When life is over, everything is over with the Epicureans.
(32) Let us consider these things, that we may see how this article of future immortality shines forth in the Old Testament saints, who undoubtedly believed also in the resurrection of the dead, and especially put their trust in Christ, who is the Lord, the founder and the beginning of the resurrection.
33. After this we have said that the example of the request Joseph made to the donor is also to be well remembered, by which we are admonished that goods or gifts, and all opportunities or good means that are available, should be used to nourish, preserve, and save our bodies, as well as the police or secular government, the church, and our wives and children. Each one shall do in his place and in his commanded office what is due him, and what he can and may do. If it is the case that he will lack prosperity and that he will not prosper, he should be ready for life or for death, for sorrow or for joy, and that he may endure good and evil, so that God the Lord may be our hope and trust not only in this life but also in the life to come; as it is written 1 Tim. 4, 8: "Godliness is profitable for all things, and hath promise of this life and of the life to come," that is, one should hope and trust both for this life and for the life to come, that the Lord is our God forever.
Second part.
Of the dream of the chief baker and its interpretation; item of Joseph.
V.16-19 When the chief baker saw that the interpretation was good, he said to Joseph, "I also dreamed that I was carrying three white baskets on my head, and in the uppermost basket all kinds of baked food for Pharaoh, and the birds were eating from the basket on my head. Joseph
answered and said: This is his interpretation. Three baskets are three days. And after three days Pharaoh shall lift up thy head, and shall hang thee on the gallows, and the birds shall eat thy flesh from thee.
This dream is the same as the previous one, but the interpretation is different. For the baker thinks he also wants to be redeemed after three days, as the other had been promised deliverance. But here the similarity stops, not of faith, but of things. Therefore, he does not conclude correctly: "Because the chief baker has not been punished, he will also get away unpunished in the same way.
35 The Hebrew word chori actually means white and is also called löchericht. Therefore Jerome did not give it right in Latin: canistrum farinae, bread basket. However, there is a difference between this word and the other Hebrew word laban, which also means "white". For the same word means that which is very white and shines splendidly; as Dan. 7, 9. is written of the old man, whose garment was snow-white, bright white; it does not mean dark or red-white, but that which is very beautifully white. And in the history of Esther Cap. 8, 15, it says: "But Mordecai went out from the king in royal garments, yellow and white" etc. Therefore, throughout the Scriptures, the nobles, great lords, princes, overlords and rulers of the people are called chorim, that is, white; as can be seen in the book of Nehemiah. For it was a common usage, especially among the peoples of the East, that they wore white garments, as is also said of the rich man Luc. 16:19. And nowadays the Turks also have white clothes, as the Romans used to wear purple, and even now the Arabs are called Loban, from the word laban.
(36) Here, too, canistrum, a basket, is called by this name because it has many holes, because it is woven thinly from many rods like a net, a snow-white basket.
(37) Now the dream is this: In the uppermost basket were all kinds of baked foods, cakes, and light breads. This is still
Everything is happy and good enough, and rhymes well with the dream of the gift-giver. For above, v. 10, three vines are shown, and here three baskets: but there Pharaoh's cup was in the hand of the gift-giver, here the basket is in the hand of the baker, but not of the opinion that Pharaoh should be fed from it, but the birds should eat from the basket. Therefore it meant for him that he should be hanged on the gallows, so that his flesh would be torn apart by the birds.
But it has been said above in general about the dreams and their interpretations, of which matter Lyra acted disorderly enough. But now it is asked: If and how the dreams are to be believed? Moses says 5 Mos. 13, 3. that one should not believe dreams, and Sirach in the 34th Cap. V. 1. ff. has also discussed this very diligently. Again, in the prophet Joel Cap. 3, v. 1. praises dreams, and we know that many dreams from the beginning have been shown to both the godly and the godless in the church.
39 Cyprian had a dream about Christ, how he was sitting and an enemy had put ropes on him and was chasing him and his saints. And Augustine tells a dream that his mother Monica had, to whom, when she was weeping, a youth appeared with a cheerful face and in a shining dress, who asked why she was weeping. She answered that she was weeping for the destruction or damnation of her son because of the Manichaean sect to which Augustine had belonged. Then the young man said to her, "Do not weep, for where you are, there he is also. Monica accepted this voice as a heavenly answer, and happily went to her son to tell him the dream, in which she was shown the hope that he would be converted to true godliness. Augustine, however, at first scoffed at the same dream, and thus scornfully despised it, saying: "You have not understood it well. For perhaps the young man said: Where he is, there you will be also. But Monica is still firm in her opinion. And Augustin says, he is by the same word of his courage...
ter has been moved very violently. For it was a dream, which was given, believed and interpreted by God's effect. That is why it finally happened the way it is supposed to happen with divine dreams.
The other dreams, however, which do not come from God, are uncertain and false. Therefore, it takes a special mind to distinguish the dreams.
Now I have often said that from the beginning of my cause I have always asked the Lord not to send me dreams, visions or angels. For many of the spirits of the wicked have attacked me, one of them boasting of dreams, another of visions, and another of strange revelations, so that they dared to teach me. But I answered them that I did not desire such revelations, and even if some of them occurred to me, I did not want to believe them. And with earnest prayer I asked that God would give me a right understanding of the Holy Scriptures. For where I have the Word, I know that I am walking on the right path, and that I cannot easily be deceived or fall into error. And I would rather have David's understanding than prophetic visions, which, in my opinion, David himself did not desire very much. But see how he had a certain understanding of the Scriptures.
The dreamers tried to drive and move me with their dreams, one here, the other there; and if I had wanted to obey any of them, I would have had to change my teaching thirty or forty times. But when I rejected them all, they cried over me that I was stiff-necked and had my own way, and so left me alone. Therefore I do not pay much attention to visions and dreams; and even though they have the appearance of meaning something, I despise them and am satisfied with the certain understanding and credibility of the holy scriptures. If I have the Word, I am sure that God and angels are with me, even if not visibly, but that they nevertheless give their brilliance and guide me on the path of truth. This is
actually my opinion, which I do not know how to change.
43. However, not all dreams are to be completely despised, although I have no desire to do so, but one must notice and pay attention to the right signs of the right true dreams. For the dreams that are given by God are soon followed by the fact that they are so imprinted that the one who has dreamed can by no means forget such a dream, or if the dream has almost slipped his mind or gone out of his mind, it will soon come back to him again; as can be seen in the history of King Nebuchadnezzar Dan. 2, 1. ff. can be seen. For the seed, cast out by God, brings forth its fruit by reason of necessity. So it is in this present example that the two magistrates, and then the king himself, have had their dreams so firmly impressed upon them that they have been greatly moved and disturbed by them, and cannot be satisfied until they hear the interpretation of the dreams.
44 Therefore let us learn from this chapter what Joseph said: "The interpretation belongs to God", who gives dreams, and at the same time gives the interpretation, which no one else could invent. Pharaoh had many wise and learned people in his kingdom, as priests and other rulers over the worship of the Egyptians, as will be seen hereafter, among whom were astrologers and those who had experience of the celestial sphere, which arts were found almost exclusively among the Chaldeans. But the same interpretations are very uncertain and doubtful, although they sometimes agree with the outcome that it thus takes place, as the dreams have sounded, as one says in the proverb: Saepe jaciendo jacitur Venus: Where one often throws, one must finally hit Venus.
45 Julius Caesar had a dream that he had weakened his mother. The same dream was shown to him by Satan, who is the ape of our Lord God. For this reason, interpreters have attributed this dream to the civil war, so that it distressed and afflicted the homeland. Item, he dreamed that he flew. And in Suetonius there are many other dreams about
Nero and Claudius. These are not prophetic interpretations, but are considered as much as divination, of which Cicero wrote several books, as Tusculanae quaestiones and De divinatione.
The devil is a mighty and strange spirit, who can deceive both those who are awake and those who are asleep. And it sometimes happens that his dreams and interpretations come to pass, but sometimes they do not. For they have their origin from such causes as are before his eyes. He sees for twenty or thirty years at a time the council and the court, according to how the instruments are skilled in body and soul; likewise he sees how the princes are brought up and taught; sees what their ways and customs are; from this he can conclude a great deal. As Duke George saw before that his two sons would die while he was still alive.
(47) Therefore Satan can easily give dreams and then interpret them, as he otherwise stirs up the imagination and inspires people with all kinds of images, frenzy and fornication. Then he has his own priests and dreamers, as there have been many of them among all nations and also among the people of Israel, who vehemently rebuke the prophets and punish the godless nature of the people. But the same priests and dreamers are also often absent in the interpretation of the dreams. And if Satan had heard these dreams of the two magistrates, he would not have been able to understand the disparity in them so easily; he would have known beforehand what Pharaoh and also the magistrates had in mind. God also often prevents such dreams from being interpreted in the way they were intended, and from having the outcome that was announced beforehand, namely, when the causes are changed from which Satan concluded them. Therefore, such dreams or their interpretation should not be believed.
46 But the first and noblest degree of dreams is a divine kind of divination, of which Joel Cap. 3, v. 1. says: "Your elders shall have dreams," namely, divine dreams, which are certain imaginations.
1Z12 L. ix, rvv-so7. Interpretation of Genesis 40:16-19. w. 2, iWs-isss. 1313
They are inspired by God; and in the case of them, not only the interpretation, but also the faith of those to whom they were shown, who believed them, and finally also the right effect, that is, the fulfillment and execution, are set at the same time. The other degree of dreams is diabolical. The third one is natural, which is discussed by physicians and from which they deduce and conclude how the blood or the whole body of a human being is. Therefore, it is not asked what such dreams mean according to the external life or according to the Scriptures. And from these two degrees of dreams one should keep to the rule, which is written in Sirach, and which Cato also gave, when he says: Somnia ne cures etc.: Thou shalt not pay attention to dreams. .
We will now return to Joseph. Until now, we have heard how God turned His grace upon him, and that He also gave him grace before the ruler over the butchers and over the prison, as well as before the two prisoners, who saw in him that he was especially fortunate and had a fine mind in all his doings. After this he also had inward comfort, feeling and sensing that he had been gifted with this great gift of prophecy by the Holy Spirit.
50 But wisdom went with him into the pit. Therefore he has good hope, and promises himself deliverance because of this glorious gift, and because of the grace and mercy with which, as he knew, the Lord had regarded him. He also believes, according to human thoughts, that he will have help and comfort from this gift. This is a human confidence, but it is not to be despised or punished. For he concluded thus: God has enlightened me with a prophetic spirit, therefore he will not abandon me, and gives me this opportunity to interpret his dream to the chief prince, who will be able to ask Pharaoh to release me. Such advice and thoughts are to be praised. For we should not despise the means that are available,
if they are also possible and natural, so that we do not tempt God. But if it is the case that we are deceived by such an opportunity or hope, we should be satisfied with it and not become impatient about it.
Now this trust that Joseph had is not so human. For he relies on the gift bestowed upon him by God, thinking: Behold, God has looked upon me with favor and has appointed for me only this supreme gift as a helper. Therefore I will try if I can obtain something from the king; and if I am advised to do so, well and good, but if not, then let the will of the Lord be done.
52. and this example is presented to us for our comfort, so that we may know that we may seek help without sin, and use the means given or presented to us by God, whether of course to feed us, to save us, to preserve our bodies, or otherwise in a civil and domestic way, to preserve peace, and that we may both remain unharmed for ourselves and in general in our possessions and good. And let us not heed the words of the godless people, such as the Turks and others, who say that those things, once ordained and decided by God, cannot be hindered. It is, they say, a fate, a sending from God, therefore this or that will necessarily have to happen. If it is to happen, it is possible. But such things have not been revealed to you. Otherwise, faith, hope, patience and love would have no place, but would result in the hearts of men either despising God, or else that he would become hated by us, that we would not believe, or that we would expect no help from him. Therefore, God orders and sends the coincidental things to happen. Therefore, God orders and sends the coincidental things that are to happen, so that faith and hope may have their exercise.
053 And we have said, that Joseph shall be unreasonably punished of the Jews, as if he had put his trust in a man. For where one is to ask something of a prince, one must not despair of his goodness and mercy, otherwise I would
I must not ask anything, but I must be confident and trust in him that he will graciously hear my request. If I am deceived with it, it is without sin for me. If I obtain what I ask, I thank my dear gracious God for it.
V.20-23 And it came to pass on the third day, that Pharaoh made his feast; and he made a feast to all his servants, and lifted up the head of the chief paster, and the head of the chief baker among his servants: and he restored the chief paster to his office, and gave the cup into Pharaoh's hand: but the chief baker he hanged, as Joseph had signified unto them. But the chief baker remembered not Joseph, but forgot him.
(54) Here again the pious and godly Joseph is challenged, for he realizes that his hope and confidence, which he had held, has failed him, namely, that the time and hour of his deliverance is now at hand. He had asked the Father to remember him when he would be well. But what happens? Joseph is forgotten, and God allows him to be challenged and afflicted again for two whole years over such hope and comfort. Dear Lord God, will it not be difficult? it will last too long.
55 It is commonly said: Patientia saepius laesa fit furor, that is, where one is made too much, he cannot be patient in the long run, but patience becomes impatience. Which is rightly said of human or pagan patience. For this is turned into wrath and impatience, where one is to suffer too much injustice. But it shall not be; but Christian patience shall always persevere and remain constant, and the same saying of Jerome is pagan and not Christian.
Here we are also taught about the ingratitude of the world, what it is used to give as a reward for the highest good deeds. And it is truly a frightening painting or picture of the highest ingratitude of the world. Joseph had served his wife, Potiphar's wife, not only in thankfulness but also in ingratitude.
according to her liking, but in such a way that she became senseless from lust and love. What does she now give him in return? Death and all kinds of misfortune. Who then wants to serve the world? Who wants to wait on the regiment and the church? Who will teach and educate children and pupils, if he is to bring no other reward from it than the highest ingratitude for the highest good deeds? Of course, the world will not do that, for it does not want to lose its good deeds, but wants to have thanksgiving, honor and praise for them. And where it does not receive such things, it soon ceases to do good to others. Therefore St. Bernard also says: "Ingratitude is such a vice, which dries up the well of goodness; which is to be understood of human and not of divine goodness, nor of the goodness of the children of God, which is not to be exhausted. For they do not cease to do good. This vine does not grow a thistle or a thorn, but a good tree always bears good fruit.
So Joseph had to tolerate this wickedness and unfaithfulness, so that his gift would be forgotten, and so he would be kept longer and longer in the most severe servitude, and in the greatest misery and poverty. For he had nothing in prison but meager bread and a poor, coarse garment, and the misery would not end with him.
The world, on the other hand, is of such a nature that it devours and seizes all kinds of good deeds, which it never recognizes. And it also behaves in such a way toward God, who lets his sun rise over the good and over the evil, yes, he even pours out the entire world and divides it among the most hopeful and ungrateful people, who are despisers and blasphemers of God. But there is no one who sings what is written in the 34th Psalm v. 2: "I will praise the Lord always", and in the 148th Psalm v. 3: "Praise him, sun and moon" etc. Yes, cursing, scolding, blaspheming and that one kills his saints, that is given to him for his innumerable bodily and spiritual good deeds. Yes, finally the Son of God Himself, when He was sent into the world, was killed, and yet He is of infinite and immeasurable goodness. Therefore he
1316 L. ix, sag. sia. Interpretation of Genesis 40:20-23. w. ii, is2S-iRi. 1317
Christ admonishes us in Matth. 5, 48, item v. 44: "You should be perfect, just as your Father in heaven is perfect. Do good even to the wicked, pray for them.
(59) Joseph was well versed in this art, and studied and learned the gospel aright from the very best teachers. For he was sold in the seventeenth year of his age, after he had heard his father preach for ten years, and had also heard the right teaching from Rachel his mother and Deborah his wet nurse, all of whom instructed him with special diligence and loved him very much. For they saw that he was a fine, quiet youth and of a good nature. The wet nurse Deborah was in the grandmother's place. And the memory of the patriarchs Noah, Shem and Eber was still fresh and undimmed. And Isaac was also still alive; he will have diligently held up to him the examples of Jacob's tribulations, along with the stories, words, examples and tribulations of the other fathers. And Joseph himself also saw to a large extent the life of his father in Syria, and after that the tribulations that Jacob, his father, had over Dinah, when she was weakened, also over the death blow of the Shechemites and the blood shame of Reuben. He saw his father's tears and sighs, heard his lamentations and those of the whole house, and with him alone were his father's sermons powerful. For he was the best part of the good field; the others both killed his brother and father. Joseph alone was the most precious stone, who kept and preserved the words and examples of Isaac, Jacob and the other fathers. He has been like a diamond in faith in God, in hope and patience, and his heart has not been able to overcome with any impetuosity the many severe trials he has suffered.
(60) Therefore, in the Book of Wisdom, Cap. 10, 13, 14, it is rightly said that Wisdom, that is, the Son of God, did not leave the sold righteous man, but went down with him into the pit and the dungeon. Yes, he had the same one as a teacher, who gave the prosperity that he could do the
He kept the word he heard firmly in his heart. He also had before his eyes the punishment of the flood, the fire that burned the Sodomites, and other tribulations; after that also various salvations of the godly, as his father tells. Therefore, the fear of God, faith, hope and other virtues increased and strengthened in him more and more, so that his heart could not be weakened by any impetuosity.
So now he is kept in the dungeon and, as it were, in hell, and although he has the hope that he will soon be freed, he sees that such hope is in vain. But he has a prophetic spirit that comforts him, that he always keeps himself upright with the teachings of the fathers, and thinks: Now God will help, but he is dragging on too long. But now it is very annoying to hope and always be deceived about it, and that the hope is in vain and in vain; this makes the sorrowful and miserable people's pain greater and greater. That is why the admonition in Psalm 27, v. 14, was necessary for him: "Wait for the Lord, be confident and undaunted, and wait for the Lord" etc. In the meantime, however, while he is departing, one must always pray and groan for salvation. According to this, you should also seek means, make every effort to be saved from your present distress and affliction. For if it were without hope and diligence that I might desire to be heard and delivered, I should have no need at all of invocation or prayer. But prayer should be diligent and unceasing, never ceasing, never wearying, always resisting distrust, unbelief and despair.
(62) For even Joseph, though he was patient in the Spirit, was still a man, as are all the other saints who remain in the flesh, though they do not live according to the flesh, as Paul says in Gal. 5:17: "The flesh lusts against the Spirit. And the same strife continues in all saints or believers throughout their lives, in some more, in some less. Although Joseph believed, hoped and thanked God in his affliction, there is no doubt that he had
He also felt a law in his members that was contrary to the law in his mind, Rom. 7:23. He had such opposition according to the flesh and some impatience, but he overcame it, not that he always felt it, but for about a day or half a day, often two or three days, according to God's pleasure, who allows His own to be challenged, but makes the temptation come to an end so that they can endure it, 1 Cor. 10, 13. Someone must be afflicted for a day or two. The flesh must have its murmurings. But the spirit should rule over the flesh, as it is said in Genesis 4:7: "Do not let sin have its way," so that you finally close your mind, as if you had to give up everything and even despair.
The flesh, which we still carry around and drag with us, makes that the joy of the spirit cannot be perfect, nor can it accomplish what it should. For it does not come off in this life without grumbling. And yet the same flesh must be kept in check and forced, so that grumbling and impatience do not rule, even though it always drives man, irritates him and forces him to anger.
Now spiritual trials have also added to the misfortune, making the flesh outwardly weary and very hard to bear. For it is a wretched thing to be thus humiliated in prison, to suffer misery and contempt, to be neglected and left alone without all help and comfort; in addition, to have to experience nothing but the highest ingratitude for the highest benefits. Therefore this has been the greatest patience that no man can have by himself. But after the devil saw that Joseph was struggling with the temptation of grumbling and impatience, he first pointed his fiery arrows at him and struck him with them; just as one of those arrows was when he said to Christ in Matt. 4:3, "If you are the Son of God, say that these stones will become bread." So he will also have said to Joseph here: You see this miserable and protracted need; you see that your prayer is in vain and in vain; you cry out, call upon God, and
You believe in him, but it is all in vain. Now you had the hope that you would be freed and elevated by the interpretation of the dream that the innkeeper had. Well then, let God save you, if he desires you. These fiery darts of Satan were much harder on the heart of Joseph, who was already weak and wounded.
When the godly rejoice in spirit and sing, "The Lord is my power and my psalm," Psalm 118:14, the devil is far from them, and murmuring and impatience cease. But when the fence is trodden down, then comes the mischief. As long as the words of praise and thanksgiving sound and are heard, that they say, as it is written in the 34th Psalm v. 2: "I will praise the Lord always; his praise shall be in my mouth forever." I will rejoice in the Lord my Savior etc.: so long will all temptations of sadness and misbelief disappear, and heaven and paradise open wide, hell is extinguished. But when they are abandoned again, then the thought of tribulation, abandonment and misery comes again. How Joseph thought to himself that he had been sold by his brothers, who now had good quiet days at home and lived in happiness, while he had to lie miserably bound and locked in the dungeon, when he had never deserved such things and had done nothing wrong. This is the devil; when the water becomes turbid, he likes to fish, and comes with the murderous blows, namely, with the challenge of unbelief and despair.
Now Joseph lay all alone in this misery, he had no one to talk to; there was no confessor, there was no one to comfort him and lift him up, since he had been oppressed by so many heavy misfortunes. Well, there the dear child lies for another two years: that is how long he is kept in prison. If it had only been two months or two weeks, he would have been able to bear it a little easier, indeed, with good will. But the head of the tavern forgot all about him, and would never have thought of Joseph's request for the rest of his life.
If Pharaoh had not been given the dream by God, which will be the cause and beginning of his salvation and welfare.
In the meantime, however, when the inn had been freed, Joseph counted all the hours, days and months on his fingers with great sorrow and said with heartfelt sighing: "Oh, when will it be, now a year has already passed and the other one is also coming. At last, since the two years had also passed and still no deliverance had taken place, he thought that it was now lost with him, that he would not be able to be helped. Now nothing will come of it, he thought. These are all such arguments that lead people to despair. And has undoubtedly been the highest and heaviest challenge and is also the last.
68) So this beautiful light sits in darkness, and learns to understand this word, Deut. 8:3: "The Lord humbled thee, and caused thee to hunger," 2c, "that he might make thee know that man doth not live by bread alone, but by all that proceedeth out of the mouth of the Lord. If Joseph had not had this food with him, and if the Holy Spirit and the Son of God had not entered the pit with him and sustained him with the words he learned from his father, he would not have been able to endure or overcome the hard blows of Satan. For spiritual temptations far surpass all human strength and power; as many are killed by such hard blows and thunderbolts of the devil; when he shoots the deadly spear and fiery arrows into man's heart, and man has no word of God, he is extinguished in an instant. And the same does not kill the sword or a man, but the devil directly pierces the heart and soul with his fiery arrows.
(69) Therefore Joseph learned to live by the word of God, and not by bread alone, so that he would not have been able to sustain his life in such great tribulations. For if he had not had comfort from the Holy Spirit, he would have died of sorrow, especially in loneliness, deprived of all human fellowship and help, and with no one at all.
He was not comforted by thieves, murderers and other evildoers whom he served in prison. For this reason, he did not need human help and comfort to overcome and stand against Satan, the world and his own flesh, nor did he live in any other life than the one in God's word. For he simply clings to the promise, is willing to suffer even something greater; even though he desires to be finished according to the flesh and also according to the spirit. However, seeing that God wills it so, he is satisfied with his will, and kills the flesh that cries out and murmurs, saying, "The will of the Lord be done. But it is a very difficult fiat (be done). My father was promised by God, he will have said, that he should have heirs and descendants and be blessed; and my father has taught me to wait for such a promise until it is fulfilled. Now I am held back and weakened according to the flesh; but in the word I am strengthened and made strong again.
(70) And so the very holy and pious Joseph was crucified, died, and was buried in these two years, and descended into hell. Now the Lord will come and save him, honor him and make him great, as he called him, justified him and gave him the Holy Spirit and his Son, who went with him into prison. Now the week of torture is over! For he will now soon be made alive and rise again. And this is truly a very beautiful example, which should be held up to the Christian church and to all afflicted and challenged people, in whatever way they may be afflicted. We would hardly suffer so much. And in this way one should learn to recognize God, that he is wonderful in his saints, as the words in the 4th Psalm v. 4. read: "Know ye that the Lord leadeth his saints wonderfully: the Lord heareth when I call upon him." The exaudiet (hearing) follows well, but the clamavero (calling) lasts especially long. Joseph has now lived thirteen years in misery, and two years in prison. He was imprisoned for two years because of his faithful and diligent service and his chastity.
1322 D.H. 314. x.s. 4. interpretation of Gen. 40, 20-23. cap. 41, 1-7. w. n. IS37-IS4I. 1323
But God hears His own in such a way that He deals with them wonderfully, as can be seen here with Joseph. He himself does not know the reason why the Lord delays salvation so long, but has commanded it to God and calls upon Him in the meantime.
This example should also strengthen us in our trials, which we have not yet fought with such great tribulations and difficulties. And the sufferings of these patriarchs far exceed not only the sufferings of the monks, but also the sufferings of the saints.
in the New Testament, except for the apostles, Paul and others, who also had such severe trials and great honor as the patriarchs. For we see that the life of some Joseph was also full of torture and suffering, so that he was tormented and afflicted bodily and spiritually for the most severe part of thirteen years; and he nevertheless performed such miraculous works, which may be far preferred to the works of the saints in the church, who were gathered from the Gentiles.