First part.
From the traumas of Pharaoh.
B.1-7. After two years Pharaoh had a dream that he was standing by the water and saw seven beautiful fat cows coming up out of the water and walking in the grass by the pasture. After them he saw other seven cows coming up out of the water; they were ugly and lean, and they stood beside the cows on the bank by the water. And the ugly and lean ones ate the seven beautiful fat cows. Then Pharaoh awoke. And he fell asleep again, and dreamed again, and saw seven ears of corn growing out of one stalk, full and thick. Then he saw seven thin and scorched ears coming up. And the seven thin ears devoured the seven thick and full ears.
We have now heard the excellent, incredible example of faith, hope, love, patience and all virtues in the young man Joseph. But I believe that Isaac, his grandfather, whom we see buried above, Cap. 35, 29, although he was still alive after Joseph was sold, died around this time, since he has not yet received his son Joseph again. And he will undoubtedly be filled with sorrow and sadness of heart.
and finally fell asleep in faith and hope in the divine promise.
These are holy and spiritual histories, and when carnal men, as the papists, read them, they do not look into the heart, and do not see in them the great miracles of faith, hope and patience, that Joseph was able to suffer and endure such great misfortune and for so long a time with undaunted heart, firm enduring faith and hope.
(3) This is a very great example, with which others cannot be compared, because of the many innumerable tortures that all came together in this one man, which lasted such a long time and during which no help or consolation was felt. Otherwise, the martyrs, like the children killed by Herod, are used to get rid of their torture and torment in one or two days; here it would be too long. And you should find few who would be so miserable and abandoned that they would be able to refrain from grumbling, anger, or impatience. Yes, Joseph himself sometimes grumbled and wept after the flesh, and the flesh drove him to the point where he sank and became almost fainthearted. For the saints or believers are not lumps or stones, but.
are human beings born of other human beings. Therefore one should keep to the teaching of Paul, since he says Rom. 6, 14: "Sin shall not be able to reign over you, because ye are under grace." Indeed, where grace has reigned and ruled, they have thereby swallowed up and overcome the weeping and sorrow of the heart.
4 From such examples flowed the beautiful and excellent exhortations in the Psalms and Prophets. For example, in the 27th Psalm, v. 14: "Wait for the Lord, be confident and undaunted" etc. Hab. 2, 3: "The prophecy will be fulfilled in its time, and will finally come to pass, and will not remain outside. But if it be consumed, wait for it; it shall surely come, and shall not fail." item Isa. 49:23: "Thou shalt know that I am the Lord, in whom they shall not be ashamed that wait for me." The flesh and human weakness say: "It is getting long, the shell is warping five, ten or twenty years, and there is no end to the temptation. But remember that you have a divine promise, and in addition you have God as your friend and father, who out of immeasurable goodness, grace and mercy has promised that he will take care of you in a fatherly way, and that you shall be his little son. He is your father, you are his dear son. Yes, but nothing comes of it, says the flesh? Answer: Wait with all the saints and believers, and at last what Christ promises in Matt. 24:13 will come to pass: "He who endures to the end will be saved.
(5) Thus, in our lines, we are plagued and afflicted in many ways by Satan and the evil world. We are persecuted by the pope, bishops and cardinals; we are also plagued by the heretics or the spirits of the red, as well as by sacramentalists, Anabaptists and others. But what else will you do, but wait for the Lord? For you have the promise that God is your Father. Let hope come to faith: do not doubt the promise at all, and wait, even if that which is promised is not given so soon. For even though "the hope that is consumed anguishes the heart," as Solomon says, Prov. 13:12, one must
but hold fast to it; to this end the epistle to the Hebrews in 12 Cap. V. 7. exhorts: "God beareth you children."
(6) After this, we are to raise ourselves up, comfort ourselves, and awaken ourselves with such examples of suffering all kinds of hardships, dangers, and pains; and even if we should be killed, it is certain that we will truly be delivered and saved from all evil. Just as nothing bad happened to the dear martyrs in the past, when they were killed, but they thereby attained the end of all tribulation; but if we are preserved, we should persevere and always wait in hope and faith for the final redemption. For God does not hate or despise us as an enemy, even though he shows himself otherwise against us. But we should conclude and say: I know that I have been baptized, that I have eaten the body of the Son of God and drunk his blood, that I have been absolved by God and absolved from all my sins; indeed, that all my sins are forgiven me, and that I am promised victory over the devil, death and hell; what more do I want?
(7) Joseph did the same: although his deliverance was delayed for a long time, he still kept the teachings and words of his father Jacob, and did not doubt that the promise made to his father would be fulfilled. And if God had delayed it a little longer, he would still have waited and hoped for it; as Job Cap. 13, v. 15, also says of himself: "Even if he would kill me, I will hope in him." For these are words of faith, hope, and love toward God and neighbor. No matter how fiercely the world and its prince in the Pabst and the Turk rage and rage, they shall not take away from me the trust in God that I once had. Satan, much less the Turk, should not make it so sour. They may well take away our lives, our goods and possessions, our wives and children, and our health; but I will hope in my dear God for all that.
(8) In this way, the Scriptures awaken and strengthen our faith in God, so that we can
say: O Lord God, you have absolved me through a brother, baptized me and fed me with your body and blood; do with your servant as it pleases you; I will not be angry with you nor blaspheme you, but I will bear everything with patience. For I will not that thy covenant, which thou hast made with me in holy baptism and supper of the Lord, should be broken. Christ himself certainly pronounces such people blessed who persevere and remain steadfast in this way to the end. But of the others Sirach says Cap. 2, 16: "Woe to those who do not persevere. For they hope for a while and wait for the Lord, but soon become fainthearted, sink, despair and even despair; as is exemplified by the wife of Tobias and also of Job, who perhaps did not soon murmur in the beginning, but afterward, because of the long delay and because the calamity had become so great, they went out and spoke horrible blasphemous words; as, Job 2:9, "Bless God and die." As if to say: You still have patience and good hope, and yet you are deceived about it; you do not need any advice or help, you still continue with praising and blessing; ei, praise always and die in the name of the devil. But Job answered v. 10 and said to her, "You speak as foolish women speak. Have we received good from God; and should we not also receive evil?" "The Lord gave, the Lord hath taken away; the name of the Lord be praised!" Cap. 1, 21.
(9) These examples should be diligently remembered and held up and impressed upon the hearts of godly men. For what carnal men are, they despise, and look not to the substance of the virtues which are written and held up to the church for consolation, that we may learn that our affliction is a certain proof and pledge that we are the children of God.
(10) There is a saying of Tauler, although in it he does not speak in the manner of the Holy Scriptures, but rather uses a different and strange speech. Man, he says, should know that he has done great harm if he does not submit to God's work, namely, if God wants to crucify him, to kill him, to kill him, to kill him, and to kill him.
and destroy the old man, which only happens through the cross and suffering. For there you will experience God's work in you, who prepares you, planes you and cuts off the rough branches; and who cuts off everything that may hinder you from edification and improvement to eternal life with the axe, with the saw and plane, as David says in the 37th Psalm v. 7: "Be still unto the Lord, and wait for him."
(11) In this way Abraham, Isaac and Jacob, and Joseph submitted themselves to our Lord God, kept quiet to Him and expected help from Him. As in this present example God is now also present, and finds the time and hour to save Joseph: who himself could not see any way or manner in which he might have been delivered, but simply left it to God alone, and while remaining in darkness, did not worry about how he might be helped.
This was a good faith. Therefore God comes and saves him miraculously. David also praises this way in Psalm 105, vv. 18-20, when he says: "They bound his feet in a rod, his body was bound in iron; until his word came, and the speech of the Lord was made clear to him. Then the king sent and loosed him, and the Lord of nations loosed him." O what a wonderful and marvelous redemption this is! For if Joseph had been given the choice in the dungeon, whether he wanted his father to represent him, or whether he wanted the priest to remember the good deed he had done him shortly before, he would certainly have accepted the same conditions with great eagerness; yes, his master or wife, if they had repented and been sorry for the sin they had committed, could have testified to his innocence. But God did not want to use any of the wise men, but the king himself and the lord over nations had to call him out, so that his redemption would be quite conspicuous and glorious; as he will finally be raised to royal dignity through this redemption.
013 Let us therefore learn to trust in the Lord, and wait for him, as Joseph believed, though he knew not on whom he trusted.
how he would be redeemed, and has also been able to endure the long time and delay with patience. And so let us conclude: Though my flesh begin to murmur, yet will I restrain myself, and constrain the raging of the flesh. We should be astonished at such examples and love them. For they far surpass the fasting of the monks and the hard clothing of the Carthusians. For these examples change and inflame the hearts of godly people through faith, hope and love.
14 Therefore now follows a very beautiful preparation or beginning of the redemption of Joseph. For now the Lord comes after two years of days, as it is written in Hebrew, that is, after the days of two years, and gives the king a dream, the interpretation of which he will ask of Joseph, and will also hand over to him the administration of the things previously announced by the dream.
15 As for the grammar, I will leave it to the Hebrews, although the description is clear enough. And the two meanings in the Hebrew words rioth and dakkoth, which are somewhat the same, are especially to be noted. Now it becomes clear what God's counsel was with Joseph and how he dealt with people. For Joseph was lost and condemned, crucified, dead and buried; but while he remained and believed in God, he had to become a savior of the world, which never occurred to him that he could have hoped, wished or desired. For he would have been gladly satisfied with the blessing, if only he had been led out of the pit of the heavy prison and had been delivered to his father again, and in addition had received a gift, so that he could have come back to his own so much more honestly and gloriously. But God says thus: Dear Joseph, you are far lacking; you do not know that you have such a Lord, who is mighty, and "can do abundantly above all that we ask or understand," Eph. 3, 20. For in this way God is wont to hear His own, and His hearing is also adorned and praised with this praise, so that they will not forget our request and understanding.
and the human heart cannot grasp or comprehend all that God thinks of the prayer of the blessed.
16 Consider our own example of how small and weak we were against the pope in the beginning. Our sighing at that time was almost petty, "like a straight smoke," which is reported in the Song of Solomon, Cap. 3, 6. is reported. But we were not allowed to hope for such great light and glory, as we see before our eyes today, praise God, that the teaching of the gospel suppresses the power of the pope and breaks the tyranny of the devil, since so many people have been saved from the power of darkness.
Thus Joseph sighed and longed, desired to be finished and to be in his father's house, wanted to forgive his brothers, only that he might hear the teaching of right godliness in the right church. But God answered him: "I am the Lord, your God, whom you call upon, who burns incense and offers "straight smoke," Ecclesiastes 3:6. I smell and take great delight in the lighted incense, for the smell of your prayer, faith and hope has filled not only my nose, but also the whole heaven. I will redeem thee, that it may be called, above all things, if thou canst understand.
(18) But it is right to lament the sorrow and weakness of our flesh, which makes us not believe what we ourselves teach. For we have the word, and know that it is true and certain: but in the use and practice thereof our faith is weak and trembles miserably. Therefore it is a great blessing of God that he has revealed this comfort to us, Isa. 42:3: "I will not put out the smoldering wick. On the last day, however, we will accuse and punish ourselves because of our impatience, and we will say: If I were still on earth in my former life, I would not refuse to suffer baptismal death and the cross. But now it is time for us to awaken our hearts to patience and obedience.
(19) But our weakness grieves the Lord, and without our merit he showers us with many countless benefits, which we ourselves have never thought of. As St. Augustine's mother shows that God has given her
She was given more than she was allowed to ask or desire. For sitz prayed and sighed for her son, that he might only be baptized, and when he was baptized, she gladly died. For she was well satisfied with the same gift and conversion of her son, and thought that her request had thus been done enough. But after her death, Augustin became an excellent teacher in the church and, after the apostles, the most distinguished teacher, who saved many countless souls from manifold errors and also overcame many horrible heretics. The same was actually accomplished by his mother with her weeping and groaning. Our Lord God is a fine God, if only we could believe it.
20 The same may be seen in this present history. The king in Egypt himself had to have a dream by God's sending only for the reason that Joseph might be led out of the dungeon and delivered with great grace, honor and glory. Pharaoh was a pagan and knew nothing of the God of the Hebrews, but God condescended to speak to a pagan king through a dream, not for Pharaoh's sake, but for the sake of his dear son Joseph, who was in prison. Then Pharaoh must serve this prisoner, and all Egypt must have refuge in this son, who was to be freed from prison, not so much for the sake of Joseph himself, but also for the welfare and bliss of the kingdom of Egypt and other surrounding countries.
21 Therefore the grain of wheat brings forth fruit a hundredfold, when it is cast into the ground and dies, John 12:24. For who could tell all the fruits thereof? This is still a small thing and only something physical, that he saves all the Egyptians from famine and torment, and also delivers Pharaoh himself from death with other peoples of the surrounding countries; although it is a great blessing to receive so many thousands of people that they do not perish; or even if in such hardship of the prolonged torment some died, that nevertheless the greater part was preserved. But these are
Finally, the great gifts that David praises in Psalm 105, v. 21, 22, where he says: "He made him lord over his house, ruler over all his goods, to instruct his princes in his ways, and to teach his elders wisdom. This is a great miracle, that Joseph, who in his father's house lost both kingdom and priesthood through the envy of his brothers, has been given dominion and rule over all Egypt, which he saves from death and famine, both bodily and spiritual. For he has become a regent and teacher of the promises of God.
So David looked into this history a little deeper and realized how useful and beneficial Joseph had been to the kingdom of Egypt. How many fine people he will have made! He taught the princes and the king himself, and even converted the whole royal court to the faith; yes, he showed the right way of worship, and also appointed priests to show others the way and instruct them. And to speak of it recently, he was the real Christ in Egypt, and even more, as our Lord Christ says John 14:12: "Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also, and shall do greater works than these." Christ converted a small nation in the narrow corner of the united land of Judah, fed several thousand people with little bread: this Joseph fed all Egypt and the surrounding nations and kingdoms, both bodily and spiritually. This is John 15:16: "I have set you to go and bring forth fruit, and your fruit shall remain," even among the uncircumcised Gentiles, who are not subject to the law of the fathers; as Joseph brought forth fruit in Egypt.
Therefore learn to trust, believe, hope and wait for God, and to hold fast to the word and say with St. Paul Rom. 8, 18: "This time's suffering is not worthy of the glory that is to be revealed in us", it is too little; item 2 Cor. 4, 17. 18.: "Our affliction, which is temporal and light, creates an eternal and exceeding glory for us, who do not look at the visible but at the invisible" etc.
(24) And Joseph will no doubt have been angry with himself and said, when he came out fresh and healthy, "Why did I murmur in prison? I see that the most gracious God stood by me when I was sad and grumbling. I should rather have rejoiced, laughed and been happy in my distress and affliction. Oh dear Lord God, forgive me my weakness! For I could not have earned these great benefits, which you have shown to so many people through me, with any weeping or groaning, with any cross or suffering. You are such a God who gives more than I have ever been able to hope for or understand. Yes, this is how I help my own, says God; this is how my works are done, so that they surpass all understanding and human reason. As the example of Daniel in Babylon also testifies. But this is a great blessing, that God also spares and forgives the crushed reed and the smoldering wick, and is satisfied even with a little spark, if we already grumble, if we only do not fall away from faith, nor from hope, but that we say with Job Cap. 13, V. 15: "Even if he would kill me, I will hope in him."
In this way God awakens a glorious and famous savior for the young man Joseph, namely the king of Egypt himself, whom the Lord dignifies to visit him so kindly and graciously through a dream. Such dreams are truly true prophecies, even though Pharaoh does not yet understand them, but simply keeps our Lord God silent by speaking to him.
26. But since our Lord God cares for us so much and so diligently, and takes care of us, and is so very near to us, what is it that could make us so very mad or despondent? For this example teaches that God not only preserves and provides for those who are awake and working, but also in sleep, when we do nothing, even if we do not know that we are alive, He also takes care of our dreams and counts all the worries and sighs of those who are asleep.
I am the enemy of my flesh,
because I know that all this is true, and yet I do not take it seriously to my heart. For what man would not be moved by the great diligence and care that God has for us to count not only the hairs of our head, but also our tears, and to gather them into a bag, as the 56th Psalm v. 9 says: "Count my tears, gather them into your bag. Without a doubt, you count them"; no tear must be in vain, it is marked with great, mighty letters in heaven.
Therefore we do not groan, weep and suffer in vain. Everything is written and recorded in the book of our Lord God. That means to look right into it. God does not look at us from afar, but is close to us, and counts my imagination and thoughts, sadness and pain, even at night, and wants them to be repaid much more abundantly than I have desired or understood myself. Hence came the saying of Paul, which should be in our minds and hearts forever, 2 Cor. 4:17: "Our affliction and what we suffer is temporal and very light, because we know that the glory and salvation will be much greater than we can achieve with a few thoughts or words; and yet God is so careful about the light and short temporal suffering of the godly.
29 What then is the cause of our being so miserably afflicted and distressed? Namely, the weakness of our faith and hope, and the wickedness of our flesh. O strike dead, dear Lord God! Shall I have such a God who is so careful that He keeps me even at night when I sleep or dream? Is it not enough that He protects those who are awake and guides our walk? He also takes care of our sleep and dreams? This is truly having a gracious God who preserves us and does not allow a hair to fall from our head, or the eyeball to drop, or every drop that falls from the eyes to be counted. If you weep, he has a golden basin or bowl and catches the tears. But who are those whose tears he catches so accurately? Answer: They are poor miserable sinners. Who
is it then that gathers? It is God, the Creator of all things. This is what we should often think about, to awaken faith, hope and love in us, because we have the Word, the examples and our own experience of the immeasurable goodness of God.
30 Now the first thing that God speaks to Pharaoh in a dream is God's word, and He speaks it so that it may finally be revealed and understood. For it is not given to remain hidden and dark, as the Lord says in Isa. 55:11: "My word shall not return to me void," but it will have its effect, although at some times it will be somewhat darker, and at others it will be clearer.
(31) How we have had the word in the ministry, and no doubt many have been saved by faith in it. And the word of God's grace rings out in our churches even now, but much brighter than in former times. But we increase daily from one clarity to another, as from the Spirit of the Lord, 2 Cor. 3:18. For we understand it more and more clearly from day to day, and yet learn nothing else, but are transfigured into the same image. The longer we learn, the more we learn, and yet we learn nothing else. As when I walk in the open field and see a man walking along from a distance, at first he seems to me to be a peasant or a tree; but when I come closer, I gradually begin to recognize more and more that 'it is a man, until I see this or that man, a certain person. It's the same with our knowledge: at first it's still confused, but then it becomes clearer and clearer. For at first, when God's word is presented to us, it is not immediately fully understood, but is nevertheless grasped and accepted, even though in weakness; not as if the knowledge of Christ were to be obscured, but so that it may be practiced and increased from day to day until it may finally become perfect.
The same also happens in the change of our will, which also increases daily, when we learn to hope, trust and be patient more and more. Therefore it is one and the same faith,
who begins, increases, and is perfected. For we are always being transfigured into the same image; but the word was given for this reason, that it should be practiced, and that it should also practice you daily and every hour, until you grow and become a perfect man. Thus Pharaoh does not yet understand nor does he recognize God who speaks to him through a dream.
V. 7 Then Pharaoh awoke and realized that it was a dream.
Dreams inspired by God are imprinted on the dreamer in such a way that he feels and experiences more intense and greater movement than in the common dreams of other people and even unreasonable animals. Such a feeling was also in Pharaoh, and God moved his heart that he paid attention to the dream and kept it, especially since it occurred to him for the second time. Like Nebuchadnezzar, when he no longer thought of the dream, he could not forget it because it was so deeply impressed on him. And such dreams are commonly interpreted by God, because they also came from God.
V. 8 When morning came, his spirit was troubled, and he sent out and called all the soothsayers of Egypt and all the wise men, and told them his dreams. But there was none who could interpret them to Pharaoh.
Pharaoh feels and senses that it is a revelation, yet he does not understand it. Therefore, the Holy Spirit comes and interprets it to him. Pharaoh's distress was not so much intense and frightening, but his heart was a little frightened and eager to know what these dreams might mean. Therefore he sent out and called all the soothsayers and wise men in Egypt.
35 Harthummim, in Hebrew, find Ex 7:11, the priests who sat against Moses. For every nation has had its teachers: the magicians in the Orient, the Chaldeans in Babylonia, the Sophoi or wise men in Greece. The sapientes or wise men were famous among the Romans like prelates or priests, like the Romans next to the lawyers.
The people of the city also had priests and teachers who publicly taught the doctrine of religion, as well as other natural and magical arts. And they did not lack listeners who also learned the same arts.
(36) Or if it please any man better, we may take it that these wise men were employed and paid by the king to instruct and teach the youth, and that they had their schools, wherein they taught religion, and otherwise all manner of arts, both good and evil. For this is commonly mixed among themselves, although the teaching is purified and properly arranged, especially in large countries or kingdoms. As we in our time teach the true religion, but the others, as those at Paris and the teachers at other universities, teach the papist and false religion; and yet they bear the title and name that they are called theologians, doctors and masters. So there have been sects among the pagan philosophers in the past. For Satan always has his own teachers in all kinds of studies.
(37) These were the forerunners, masters and interpreters of the religion and of the miracles of the future, all of whom the king called, and to whom he told his dream, which they could not interpret. But this is the right way, by which they are to be led and prepared for the school of Joseph, who is to lead them all to the school, teach them and teach the right true religion. And this is a preparation for the fruit which Joseph was to bear in Egypt, and is the thanks which he gave to his traitors and masters of the sticks. For he repaid and paid for the worst and most horrible deeds they committed against him with the very best fruits. As our Lord God lets his sun shine over grateful and ungrateful people.
V.9-13. Then the chief baker spake unto Pharaoh, saying: I remember my sin this day: for Pharaoh was wroth with his servants, and put me in prison with the chief baker, in the chamberlain's house.
We both dreamed in one night, each of us his own dream, the interpretation of which concerned him. There was a young man from Ezra with us, the court master's servant, to whom we told the story. And he interpreted our dreams to us, to each according to his dream. And as he interpreted us, so it came to pass; for I am restored to my office, and he is hanged.
38 All this is said to be an occasion for the deliverance of Joseph. The innkeeper spoke to the king with due deference, recounting his sin and thanking the king for his mercy and grace in redeeming him. He told these things so extensively that he could justifiably remember the young man Joseph. He may have been long enough in telling them, unless perhaps he did not have the opportunity to tell them before that time, or, more likely, the king and the court despised them as useless or futile, since the king never had a dream, nor did he need such an interpreter. In the text above, Cap. 40, v. 23, Moses said that Joseph had been forgotten; therefore this gift cannot be held so innocent; although it is almost common in all courts to neglect and despise such things until the water goes over the baskets. Now, however, time and great need require that attention be paid to Joseph as well; that is where it begins.
V. 14 Then Pharaoh sent and called Joseph, and let him out of the hole in haste.
(39) Throughout the kingdom of Egypt, an interpreter was sought from among all the wise men and diviners, and no doubt a great reward was set upon it. As Nebuchadnezzar and Belshazzar do in the history of Daniel. So everything happened with great glory and great preparation. And because they all competed for it, as it were, and one wanted to please the king before the other and earn his gratitude, they now hurry to release Joseph from prison and prevent them from doing so.
Nothing that he is a stranger, miserable, imprisoned and bound in the dungeon. For they realize and understand that it is very important that the king's dream be interpreted correctly. And it is certainly true that even the great dominions and kingdoms have their dangers and evils. But there is generally more fear of evil than hope for future good. And these dreams were such that it could easily be felt that the fat cattle must have a good and blissful interpretation, but the lean ones would not mean anything good.
(40) Therefore they have all been somewhat distressed and troubled; they have had hope, and yet they have always been troubled; and they cannot figure out whether the dreams mean peace or war, good or evil. And there has been no lack of some who have wanted to guess and who have also guessed many things; as Lyra tells from the Jewish commentaries. And each one has wanted to earn the king's gratitude and do the best he could, so that he might bring glory from it. But as the 113th Psalm v. 7. 8. says: "The Lord raises the poor out of the mire, that he may set him beside the princes." He does not want to give the gift of interpretation to the great men and wise men of the royal court, nor to the priests and teachers in the churches and schools; but He gives it to the poor, miserable, despised and condemned Joseph. And now it follows that he is suddenly exalted.
Second part.
How Pharas requires Joseph to interpret his dreams, and how Joseph conducts himself.
V.14. 15. And he was besieged, and put on other garments, and came in unto Pharaoh. Then Pharaoh said to him, "I have dreamed a dream, and there is no one to interpret it; but I have heard you say that when you hear a dream, you can interpret it.
41 The king spoke to Joseph very graciously and kindly, and told how others had praised him. Others, he says, have praised
praised by your excellent wisdom and high gifts, that you can interpret not only your own dreams, but also those that others have had or seen, who can understand neither their own nor other dreams. This is a great honorable glory and great rewards will follow, although the king does not promise him anything yet.
V. 16 Joseph answered Pharaoh and said, "This is not for me; surely God will prophesy good things to Pharaoh.
This is a beautiful text, which is especially good to remember, namely, of worldly authority. For they are not the words of one who would have hypocritically said to the king, "God will yet prophesy good things to Pharaoh," but they are the words of one who duly honors authority. Nor should they be understood as if Joseph doubted whether he could understand or interpret the dream that was held up to him. For he was undoubtedly a pious, holy man, full of the Holy Spirit, and did not do anything according to his own discretion and presumption; just as we, when we hear of Alexander the Great, Scipio, and other brave heroes, who accomplished great glorious things without God's word and without right invocation, let ourselves dream and imagine that we are equal to them in strength and other virtues, and that we could also perform all their glorious deeds and imitate them. But such virtues and deeds of theirs have been only accidental and special gifts peculiar to them, and are not examples presented for us to follow.
(43) Joseph was not such a man, who relied on reason or his own free will, counsel and wisdom, but spoke of the law of the Lord day and night and called upon God with fervent faith. But faith is not idle, does not remain without fruit, but always exercises itself in word and prayer. Again, although godless pagan men, who are without word and without prayer, accomplish many glorious things, like Alexander and other valiant heroes, they are accidental and
1340 L. x,M-22. interpretation of I Moses 41, 16. W. ii, E-isss. 1341
Isolated gifts; as the sun spreads its radiance on the good and the bad at the same time: so are all temporal goods.
44 The Bible or Scripture teaches that one should not administer the temporal government out of his own discretion and authority, but that one should walk in all things godly, in the Word and in right invocation. Therefore Joseph did nothing without praying to God, especially when he was called to interpret the king's dream: Lord God, I am now called to interpret the king's dream; give me grace and the Holy Spirit, so that I may interpret it correctly. Therefore he comes in right faith and does not doubt the interpretation of the dream; as Daniel Cap. 2, 18, with his humble prayer he obtains from God that the face of King Nebuchadnezzar and at the same time the interpretation of it is shown and revealed to him.
45 Therefore these are the words of one who humbles himself before the authorities, saying, "God will prophesy good things to Pharaoh. As if he wanted to say: If I would not answer or report the king, who is unworthy of these great gifts, God will find another interpreter.
This reverence of Joseph to the king is well to remember and we should always keep it in fresh memory. For we are to take it for granted that worldly police or government is God's order. Just as the marriage state and the church, and everything that is good in these states, is divine, and the godly have obtained this from God with their prayers. For thus says the wisdom of God in the Proverbs of Solomon in the 8th Cap. V. 15. "By me kings rule, and the councilors establish justice." Again, however, Solomon also says Cap. 28, 2: "Because of the sin of the land, many changes are made in the principalities"; item in the same chapter, v. 15: "A godless man who rules over a poor people is a roaring lion and a greedy bear." And Job says in 34 Cap. V. 30: "He maketh a hypocrite to reign over them, to oppress the people." Of them it is not said, By me the princes rule; but when our Lord God
When he is favorable to a country, he rules it himself through pious authority; but when he is angry, the rulers make unpleasant commandments and ordinances, oppress the poor people, and make a lot of ungodliness and idolatry in the country; as can be seen in Manasseh, Ahab and others.
Because Joseph knows that the temporal police is a divine office and order, he humbles himself and shrinks back when he is called to advise such high majesty. For he has been a wise man of understanding, therefore he has thought: What shall I poor man be able to advise or help the kingdom of Egypt and such a mighty king? It is a divine estate: to administer it does not belong to children, nor to godless people. Sometimes, however, it happens that our Lord God gives a brave hero, such as Alexander, Scipio or Augustus, by a gift of about etc. But where one wanted to follow their example, that is no good at all. As Absalom seized his father's kingdom by force and arrogated to himself the authority to hold court and otherwise administer the entire royal office, 2 Sam. 15:4: "O who shall make me judge in the land, that every man may come to me that hath a cause and a judgment, that I may help him to judgment?
(48) Unintelligent ambitious people do not understand what a great thing it is to serve such divine order in the regiments. For either they dream that, as it is written in the comedy, as that fool says: Me regem esse oportuit, that is: I ought to be a king; or if kings and princes understand that they are born to rule, they can soon ascribe to themselves and presume such wisdom and ability as is useful and necessary to rule. Now it is truly not up to a man's counsel, wisdom or understanding to rule over other people, and there is an obvious foolishness and nonsense about it in the godless people who desire to rule and force themselves into the regiment, which they finally turn around and even ruin, unless our Lord God takes pity on such common misery and for instance gives an Alexander or the-
1342 L.x.rs.rs. Interpretation of Genesis 41:16. w. u. isw-ini. 1343
The same brave heroes. Nevertheless, it is not right to follow such examples and conclude something certain from them, saying: "Those have blissfully and with great glory administered the rule over others without divine light: therefore I will also have such happiness; this, I say, does not follow, for it is a great, infinite inequality.
(49) Those who therefore take up the regiment or other offices, who are consulted at court, should above all send themselves to humility and the fear of God; as Pharaoh, who is a pagan king, does not rely on his wisdom, but seeks counsel with reverence from others who have understanding in worldly matters concerning the regiment and also in religion. And Joseph feared and honored God even more, and therefore answered the king with all humility: "Ah! what am I! God can do it through another.
(50) These examples should be diligently noted, and not doubted, that the temporal government is a divine estate, ordained by God for the benefit of this temporal life, and also of the dear church, which the government serves, if it loves and keeps the peace; although the church has for itself another office, which belongs to the life to come. Then, knowing that it is God's order and not in our power, counsel, or wisdom, we should bow our knees and call upon God with all reverence and fear, saying: "Dear Lord God, I am a prince, regent, councillor, magistrate, preacher, doctor, or teacher; but now the government is yours, yours is the kingdom, judgment, and all counsel; grant me the grace and power that my counsel and deeds in this office may be blessed.
(51) One should not be so minded, as many foolishly boast of themselves, that they have so much understanding, counsel and art with them that they could preside over ten regiments and administer them. Such arrogance or boastfulness is one reason why there is so much disorder and unrest in the secular regime, in countries and cities.
Our princes and monarchs do not have the gifts to turn their money, their power, their armies and armies on the foreign enemy, the Turks, and to fight for the church; but they go to and rage among themselves with strangleholds and deaths, and thus destroy even the dear fatherland; for they do not pray, but are proud and presumptuous. They know that they are kings and lords, dreaming and thinking that the reign is in their power: therefore they fall upon each other and beat each other to death. That's right, that's how it should be. They rely on their wisdom without fear of God: the voice of wisdom has no place with them: "Through me kings rule, and the rulers set the law," Prov. 8:15. They also set and order, but only unjust and useless things, which are sometimes harmful to the country and the churches.
(53) If David were to rule over us now, he would pray and extend the empire more and more and protect it against the enemies. Our kings allow the Turks to fall in with their warriors and do harm in Hungary, Austria and Germany, and do not protect their poor subjects. For they do not even consider that the government or administration of their rule is God's work, but rather a work of their own intellect and wisdom. This is the origin of the common saying: Aut regem, aut fatuum nasci oportuit: Either a righteous king or a fool must be born. For it cannot be otherwise, unless God by chance distributes a special gift into the world and gives a wise and blessed prince without his word.
(54) This is the lesson of the example of Joseph, who humbles himself and considers himself unworthy to be called to the office of interpreting the king's dreams and being the counselor of such a great king. As if he wanted to say: God does not need my service, he can find someone else who is much wiser and more learned than I am; but I will do what I can. In this way
In this way, one can take up church office, worldly rule and all other offices with true humility and the fear of God. For where the Lord does not rule the counsels, the outcome will not be happy and salutary, as he himself says: "Mine is both counsel and action"; item: "I have understanding and power" and victory. If I do not advise, one goes astray; if I do not do it, one does not succeed.
(55) So also in marriage, do not intend to be such a husband who is skilled enough to rule the house by himself. Neither should you look primarily to the senseless beasts of carnal lust, so that you may embrace the woman kindly and cultivate all kinds of pleasures without all vexation, burden and cross; but you should diligently keep in mind that it is a divine office and that God Himself has joined you and the woman together. For God created man and woman and joined them together. Therefore you shall pray: Lord God, this estate is your order; I pray that you give me such a maiden, so that I may live peacefully and honestly, and also in mutual love; and that my will be her will, and in turn her will be my will also; may you also give me children and heirs by your blessing, whom I may bring up Christianly and well.
(56) But as the rulers in the temporal police despise this teaching, so also the husbands in the domestic regime do not think of it. That is why we see that the world is full of lamentation and misery. And the same comes from God's righteous judgment, because people do not walk in words and prayers, but only walk in their own presumption, and make up great fortunes for themselves and that their thing will have a glorious outcome, when it finally turns out much differently than they had thought. They do not believe that God created man and woman, but think that it is such a union that happened accidentally, and that our Lord God does not take care of it and does not pay much attention to it.
For this reason, it is not in vain that special ceremonies and orders are used.
It is used in the church to bless and unite the spouses, as well as to ordain the ministers of the Word. For we bless the bridegroom and bride, wish them happiness, read the words of the institution of this state, call upon God to keep it, and to protect and preserve it. We lay our hands on the ministers of the Word and at the same time pray to God only to testify that it is God's order, both in these and in all other offices of the church, secular police and household regiments.
. In the papacy, this doctrine was completely unknown and, as it were, buried and extinct. For there men conceived that the church was nothing but a bunch of popes, cardinals, bishops etc. They have not had the light of the divine word, nor the prayer or proper invocation, nor have they had such humility and reverence for this divine institution.
59 Therefore, the example of Joseph should be diligently remembered, who did not come without a calling, nor without prayer, but with due reverence and contemplation of the Word, to give counsel to the king and to interpret his dream. Therefore, everything turned out well, since God gave His help and blessing.
Pharaoh said to Joseph, "I dreamed I was standing on the bank by the water, and I saw seven beautiful fat cows coming up out of the water, walking by the pasture in the grass. And after them I saw seven other cows come out, scrawny and very ugly and lean. I have not seen such ugly ones in all Egypt. And the seven lean and ugly cows ate up the first seven fat cows. And when they had eaten them, it was not known that they had eaten them, and they were as ugly as before. Then I woke up. And again in my dream I saw seven ears of corn growing on one stalk, full and thick. After that, seven thin, scorched ears of corn grew on one stalk. And the seven thin ears devoured the seven thick ears. And I have told it to the soothsayers, but they cannot interpret it to me.
60 This is a repetition of the previous dream. But as for the grammar, I will leave it to the Hebrews to interpret or explain it. The east wind is described everywhere as being dry and hot and consuming everything. For where this wind blows, the ground becomes hard and dry, and it is more harmful than the heat of the sun. For from this comes the rust or blight in the fruit, burning black grain, so that the stalks cannot grow because of the great drought. The Hebrew word zenumoth I will command the Hebrews; for it is one of those words in the Hebrew language which are quite unknown, and one must take the interpretation of the same word from the circumstances, because it stands nowhere else but in this place. The others have given it small or thin; we have also followed them.
V. 25 Joseph answered Pharaoh: "Both of Pharaoh's dreams are the same. Pharaoh tells God what he is going to do.
This text belongs to what has been said before. For it is not a random, arbitrary dream, but an inspiration and revelation that made a deep impression; yes, it is a real prophecy, because Joseph confesses that this dream is the word of God and prophetic; as his words show, when he says: "God tells Pharaoh what he intends to do" etc. And this is the right quality of prophecy, which is nothing else than a word about the future deeds or works of God. Now because Pharaoh's dream is of this nature, it is rightly and properly called a prophecy of God.
(62) And Joseph did not produce these words from his own imagination or delusion, or from the teaching of soothsayers and priests, which are only uncertain opinions and false delusions, but he follows the united and certain understanding of the divine word. Therefore, the Holy Spirit was also present, which he obtained by meditating on the Word and by prayer, as Daniel Cap. 2, 18, 19, and he sees that he is duly called to rule in the kingdom of Egypt, to which he now also willingly commits himself without any doubt.
(63) Reason could understand to some extent that the seven lean cows must mean something bad in general and that something good must be proclaimed by the fat cows; which Pharaoh himself and no doubt the other wise men could easily have guessed. But what it would be in detail, they could not conclude anything certain. Similarly, one would draw the cows to the female gender, as if seven damsels from the royal tribe would die and seven others would remain; or that it would be interpreted as seven rich and seven poor and miserable genders.
(64) This has the appearance of wisdom and does not seem to be an unrighteous judgment, but it is still far from the right prophetic understanding. For no one could have said with certainty that the seven cows would mean so many good years or so many evil years. But since the interpretation has been shown with its outcome and fulfillment, it seems so simple and clear that one thinks that anyone could have understood it that way. And you should still find many who should have let themselves dream and think that they also wanted to have understood this so easily and without all effort. Just as now the red spirits and enthusiasts attribute to themselves what they have heard from us, and therefore want to be highly praised and glorified that they can blame and despise other people's work.
(65) There is no doubt that this interpretation will be enough to trouble the wisest and most learned in the kingdom, but they have all tried and labored in vain. For the dreams of the kings and of the persons who preside over the church are prophecies, and they want the Holy Spirit to interpret them; but to the others they are even closed and hidden. Like the prophecies of the kingdom of Christ, that he would conquer the whole world, in Isaiah and other prophets, although they are clear, yet they are not easily understood by everyone. For the Jews have their dreams of swords and bodily force, which he will need for this. And are such prophets
1348 L.x,ss-Zo. Interpretation of Genesis 41, 25. W. n, isrr-isrs. 1349
The prophets have been sealed and hidden until Christ and the apostles have broken all the locks and taught that it would be a spiritual me who would redeem us poor people from eternal death and make us rich with heavenly and eternal goods. But to the Jews everything is still closed and hidden, which the prophets have both proclaimed about Christ and his mother before, as Is. 29, 11. says: "All (prophets') visions will be to you like the words of a sealed book."
Therefore Joseph has a prophetic spirit; therefore he also answers Pharaoh correctly and says: "Both dreams of Pharaoh are the same", although they were two different visions, of cows and of carrots. But reason, if it had been without the Holy Spirit, would necessarily have judged that they were not one and the same dream; although it seems to everyone to be one and the same dream, since it is revealed by God.
67) As Lyra also poetizes quite finely some causes of the interpretation. For he says that by the lean and fat cows are quite appropriately signified the dear and fruitful years, since the land is built by the work of the cows, and that the same is also appropriately signified by the ears of corn, since the ears of corn are gathered at harvest time, whether they are small or large. So Lyra gives cause to this interpretation a posteriori, that is, from that which followed afterwards with the deed, since the same interpretation has been revealed beforehand by God. If I knew that by any cow any year should be understood, and by the fat its fertility and again by the lean theurung, then I would also easily guess the other everything and be able to conclude from it.
But if it were not for the prophetic spirit, they would undoubtedly all be missing in the interpretation of the cows. For cows in the holy scripture often mean nations, cities, authorities; as in the 68th Psalm v. 31.: "The pack of oxen among their calves", Las is, among their people. There oxen are called the princes and authorities, cows and calves the cities and countries. Therefore it would not have rhymed badly, that he would have named seven rich countries or cities by the seven fat ones.
Cows would have understood, and again by the seven lean cows seven countries or cities, which would be also lean and poor. This interpretation concerns the secular government. To this one can also add a theological and spiritual interpretation, namely, that the ox means the teacher or preacher in the church, but the cows mean the people or sacrifice. But who is to judge which is the true and certain opinion or understanding? For the prophetic spirit should not be ambiguous, and it is not fitting for it to speak uncertainly, but should speak actually, clearly and intelligibly, so that something certain may be concluded from it.
69 Therefore, no one would have been able to invent and understand this from his own mind or acumen, that the vision of the seven cows should be understood by the household. This was the work of the Holy Spirit alone, who enlightened Joseph's heart; as he himself confesses with reverence and thanksgiving, when he says: "God tells Pharaoh what he intends to do," and not me. And above, cap. 40, 8, he also says: "To interpret belongs to God." As if he wanted to say: This dream is truly a divine prophecy, in which God teaches and reports what good and evil times are ahead, and thus indicates that he cares for you. This is a divine face and not human. Therefore, the interpretation is also certain and true, namely, that God Himself has also revealed and shown.
(70) This is also to be added to the teaching of which we have just spoken, namely, that when God is favorable to a country, he gives the people pious princes and governs them, as the words of Prov. 8:15 read: "By me the kings govern, and the" princes or "councilors establish justice. This cannot happen except through divine wisdom, which governs the princes for the benefit and welfare of the subjects, namely, when it speaks to the kings and princes, and not only speaks, but also interprets their speech. Such regiments are truly the best and are very good. For the princes, as Isa. 32, 8. stands, "will have princely thoughts, and will hold over them." There one must however such Re-
The people of the land must have advisors or counselors, such as Joseph had, who are given by God, who himself must give wisdom and counsel to the rulers, either in his own person or through Naaman the Syrian or Nathan, such as David had, who have the counsel of God and his word and prophecy. This is the salvation and welfare of the land and the true blessing, since our Lord God not only establishes and decrees police and government, but also governs it with special kindness and grace.
(71) Therefore, this is a good sermon, to be diligently remembered and retained, which Joseph preaches before the king: God, he says, is speaking to you, dear king, and proclaims to you very great things that he will do in your kingdom. I am not the man who will explain these things to you, but God Himself reveals them to you in a dream through a vision. Now it is due to you that you recognize this blessing.
(72) Therefore there was prophecy among this people, and Joseph was the savior of Egypt. But if there is a lack of prophecy in the land, then the regiments are disturbed, as Solomon says, Prov. 29:18: "When prophecy is absent, the people become wild and desolate. But if the prophecy is there, that is, God's counsel and word, and the ruler obeys them, you can truly call such a country or regiment blessed and say that it is very well off. And such a regiment was then in the kingdom of Egypt, which was not defiled or polluted with gross vices, sins or defilements, for whose sake God is wont to punish the sovereigns and regiments and to destroy them by tyrants; but such a regiment was in Egypt, which was pleasant and pleasing to God, because He so graciously provided for that country against the future turmoil.
Therefore Joseph says to the king: God loves you because he reveals his work and will to you. And so he also praises and adorns the police or the secular government. For he wants to serve and advise in it with humility and the fear of God, and he also admonishes the king himself that he should think that he is in a
He was told that he was in the divine office and that he needed to pray diligently and call upon God for help. For what would he have been helped by all the wise men and priests' counsel, since they themselves knew nothing of the future disaster? Yes, the king himself and the whole kingdom would have perished at the same time. Therefore, dear king, consider that you humble yourself and learn to recognize God, who gives the word and also the interpretation. For if you accept it, your kingdom will be blessed and praiseworthy in the eyes of God and man.
74] It should also be noted in this place that Joseph did not impose the law of circumcision or other statutes of the fathers on the Egyptians, for he was a teacher in Egypt and also of the surrounding peoples, as the 105th Psalm, v. 22, testifies: but he held nothing else before them, but the knowledge of the right true God, Creator of heaven and earth. He did not command them to be circumcised or to keep the statutes of the fathers, but simply taught them the right doctrine of the God whom he himself also served. He was a bishop over all Egypt, teaching the king, the princes and priests, and all the people. Therefore, at that time, the kingdom was very prosperous, not only because of the fertility of the land and other physical goods, but also because they had the light of the divine word. And no doubt the king himself also kept good discipline and order, as can be seen from the example of the magistrate over the bakers. Therefore, God also honored and gifted him with his word and prophecy of what he intended, as the text says above.
(75) Such examples are to be set against the Jews and Sabbath-keepers, who recently stood up in Austria and took it upon themselves to force people to be circumcised, as if they could not be saved because they had to be circumcised. Abimelech and Pharaoh also taught the right way of circumcision while Abraham was still alive.
Doctrine of God accepted without circumcision. Likewise, the Ninevites and Babylonian kings were not circumcised either, but were satisfied that they had the word and knowledge of the true God, without the outward ceremonies of the people of Israel and without circumcision.
V. 26-31. The seven beautiful cows are seven years, and the seven good ears are also the seven years. It is one dream. The seven lean and ugly cows that came up after them are seven years; and the seven lean and scorched ears of corn are seven years. Now this is what I said to Pharaoh, that God would show Pharaoh what He is about to do. Behold, seven years of plenty shall come upon all the land of Egypt. And after them shall come seven years of evil time, that all such abundance shall be forgotten in the land of Egypt: and the evil time shall consume the land, that they shall know nothing of the abundance of the land, before the evil time that cometh after; for it shall be almost heavy.
The number seven means seven years in both cases, and both signs have the same meaning, as when two witnesses are drawn to the same thing. There is no inequality in both visions. Incidentally, in the interpretation of the seven ears of corn and seven beautiful fat cows, fertility is not explicitly mentioned, which is remarkable. In the sign of the lean cows, however, the meaning of the dear time is set, and from the contrast the seven good fertile years can easily be understood.
He repeats that God will give the land of Egypt both a prosperous time and fruitful years. This, he says, is near at hand; therefore God shows it to you by a vision, and with this wonderful work he honors and adorns you before other kings of the Assyrians and Babylonians. Therefore, thank our Lord God, He means well with you.
78. saba and sheba are two words because of the difference of the points, and mean as much as: seven. Fullness or saturation, and, oath. Therefore, in the 21st chap. V. 31. the place Bersaba is thus called for three things
Causes: First, for the sake of satiety, then for the sake of the oath, and third, for the sake of the lambs. By the way, these words are written with the same letters without dots; which sameness of words could have deceived a prophet or interpreter, if the Holy Spirit had not been present. But this interpretation and prophecy is certain, since the Holy Spirit speaks to Pharaoh through Joseph.
V. 32. But the fact that Pharaoh dreamed another time means that God will surely and quickly do this.
Now he gives the reason why the dream is two things and yet only one thing. For what God speaks is certain and will also have its outcome in a hurry. Therefore, there are, as it were, two witnesses in one thing, and Joseph recently wants to say to the king: It shall be certain and come soon, God will not leave you in doubt or uncertain delusion.
The Hebrew word nachon means certain and constant. As, in the 51st Psalm v. 12: "Give me a new certain spirit"; and in the 5th Psalm v. 10: "In their mouth is nothing certain", that is, they have no certain doctrine, but only uncertain delusion, doubt, superstition, uncertain opinion: they are battologi, that is, useless washers, but they teach nothing certain or constant, on which the conscience would want to rely.
81 Therefore this is a right certain spirit, which makes us certain of the will of God, does not make us doubt, but establishes that of which St. Paul exhorts us in Romans 14:5, that each one may be certain of his own mind; item 1 Thessalonians 1:5: "Our gospel has been with you, not in word alone, but both in power and in the Holy Spirit. This assurance is also necessary in all kinds of teaching and especially in Christian teaching. For I must be sure what I am to think of God, or rather, what He thinks of me.
And it has been an abominable error in the papist doctrine, so that they have brought people to the point of doubting the forgiveness of sin and God's grace. You shall, they said, recognize.
that you are a sinner, and such a sinner cannot be sure of his blessedness. So the whole world has been drowned in such doubt and other erroneous opinions of God.
83. therefore let it be learned that god is not an uncertain, doubtful, or changeable, ambiguous god, like an uncertain reed; but that he is sure and certain, saying, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost; I absolve and absolve thee from thy sins etc. Then God the Father, the Son and the Holy Spirit do not err, are not driven to and fro by the wind, but are like a hard rock and sela; as God is often called in the Psalms, that he is completely certain, on whom you can certainly rely, and say: I am holy and blessed, am a child and heir of God; for I have been baptized.
84. and one should put the doubts of the monks far behind, should not say: See, I have done what I should have done, but whether it pleases God or not, I do not know. One should not walk on the uncertain, or as those in the air, as Paul says 1 Cor. 9, 26. Our walk should be sure and steady, so that we say with certain confidence: I sleep in the name of the Lord, and know that even my sleep is pleasing to God. But when I awake and do my ordinary work in my profession, writing, reading, contemplating, and praying, I have no doubt that such work is also pleasing to God; and if I knew that it would displease Him, I would much rather abstain from it. But I am certain that I please God with all my work, not for my own sake, but for the sake of God, who has mercy on me, forgives my sin, loves me, guides me, and rules me with the Holy Spirit.
This certainty and plerophoria (joyfulness) should be kept. Otherwise, baptism, absolution and even the custom of the Lord's Supper are useless and in vain. As it happened to us in the baptism, as Paul says in 2 Tim. 3, 7: "They are always learning, and they can never
come to the knowledge of the truth." It was a terrible blindness and error, which is absolutely to be condemned, even if there was nothing else wrong or sinful in the Pope's teaching, namely, that they taught that we should always go back and forth in doubt, waver, be uncertain, and doubt our salvation. For such uncertainty or doubt takes away my baptism and God's grace. I am a Christian in vain, working and living in vain.
That is why the prophet prays in Psalm 51, v. 12: "Give me a new certain spirit," that is, give me a right certain faith that does not limp on either side; as the Baalites did, who were ambiguous and unstable in their worship: they worked, sacrificed, hurt their bodies, crucified their flesh, and yet were uncertain whether they were pleasing to God.
87 Therefore learn first of all and accustom your heart to it, that your whole life may be sure and constant, according to the saying Heb. 12:12: "Restore the lazy hands and the weary knees, and make certain tread with your feet" etc.; and 2 Petr. 1:10: "Establish your profession" etc. Stand firm in your profession, and conclude with yourselves thus: I am baptized, I have received the body and blood of Christ, I am absolved, God will not deceive me. Why then should I deceive myself and doubt, knowing that God's works are good and sure? Whatever I do after that, I can say that it is a good work and without doubt pleases God, because faith does not doubt. Again, everything that does not come from faith is sin, Rom. 14:23. Where you doubt, you always sin without ceasing. For you do not believe that you are pleasing to God, and it would be much better for you to just stop and be still with all your works until you become certain, rather than to run and work on the uncertain. For we must become right nechonim, as the Hebrew word reads, which is to be sure, steadfast and firm.
88 This is what Joseph meant when he said to Pharaoh, "God has given you two dreams.
Not that thou shouldest be uncertain, or think that by the ears of corn any other thing is signified than by the oxen; but therefore hath he dreamed it unto thee the second time, that thou shouldest know that it shall soon come to pass, which was declared unto thee before. Therefore he has no cause to waver or to doubt. Because the king pleases God, he gives him a certain constant interpretation, which is useful and beneficial for him and for the whole kingdom. As our Lord God, for the sake of the people's sin, is wont to give godless, unskillful kings and rulers; but if the subjects are faithful and godly, he gives them pious and wholesome rulers. He always raised up pious prophets in the police of the people of Israel, who ruled the people by word outside the royal power; therefore they were also killed by the kings.
(89) The rule should be diligently observed, that it is not in vain in the Scriptures where a thing is spoken or repeated two or more times in the same words, but that it is done to strengthen our faith. As Isaiah almost always expresses the same thing in two ways; not that he should be praised for being so eloquent, or for being able to speak so many words, but to strengthen us in our faith, so that we may be sure of what God promises us and speaks to us.
(90) Joseph undoubtedly composed and took many glorious sermons from this prophecy. For he did it diligently and in many ways with teachings, disputations, and that he talked about it with the most distinguished lords and priests of the same kingdom, and thus planted the word and right worship in Egypt.
91 But now he also gives counsel for the interpretation. For the Holy Spirit is pleased to speak to the king through him, and gives the king more than he could have hoped or desired. He alone had asked to interpret the dream; such an interpretation is given to him in abundance, and Joseph also gives him advice on how to bless the dream.
The purpose of the seven fruitful years was to control and advise against the poverty and the evil time that would come in the following years.
Third part.
About the advice Joseph gave to Pharaoh, and what this advice and the interpretation of the dreams did for Pharaoh and his servants.
V. 33-36. Now Pharaoh shall look for a man of understanding and wisdom, whom he shall set over the land of Egypt; and he shall appoint officers in the land, and take the fifth in the land of Egypt, in the seven years of plenty; And gather all the food of the good years that shall come, that they may pour out corn into Pharaoh's granaries, for a store in the cities, and keep it; that food may be found ordained for the land in the seven precious years that shall come upon Egypt, lest the land perish with famine.
92 Chokmah, the Hebrew word, means wisdom or judgment and skill, or a diligent attention, which belongs to the art of dialectics, so that one can diligently pay attention to it and beware of the snares, cunning and sophistry, which are devised and used to pervert and suppress wisdom with it. Joseph wants the king to choose such a prudent and wise man, who is cautious and has a sharp mind, and who cannot easily be deceived or misled. He wants that first of all an intelligent, shrewd and skillful man should be appointed over the whole country and that after that other officials should be appointed. This advice would never have occurred to Pharaoh or any of his advisers. And Joseph wisely considered that it would be necessary to assign a chief, bishop or overseer to many of the other officials who were appointed over the grain, so that the others would be guided by him.
93. the Hebrew word, pekidim, have
In German, the word is interpreted as "Amtleute" (ministers), as it is also used in the 109th Psalm, v. 8: "His office must be received by another. But in the 111th Psalm v. 7. it is used somewhat differently, where it says: "All his commandments are righteous. But I will let this be commanded to the Hebrews. For the word pakad is one of the most beautiful words in the Hebrew language, and means as much as, to visit, to set or order, to tell, to count, and also, to lay something down with one in a faithful hand.
But I think that they themselves, the Hebrews, have not yet completely recovered the perfect knowledge of their language. For the fact that they give so many meanings to one and the same word shows sufficiently that they do not know their own language to a large extent, as far as expressions and figures of speech are concerned. For it often happens that, depending on the connection in which a word stands, its meaning is different. As in the German language, the word "Recht" is very widely spread, and often departs from its right natural meaning. For example, if I say, "This is the right mischief," its meaning is quite different from the previous one. Or when I say: The field would be right for me. We understand this easily and are not offended by the fact that this word has more than one meaning: but if in the Hebrew language there is also such a change in the meaning of the words, which is not so common or usual to us, then we cannot reach or understand the true meaning of the expressions.
(95) In this place the word pekidim signifies the officers or superintendents who have charge of the grain in Egypt, and who are to take care of it, grain masters or grain scribes. For we have heard above that such bishops or superintendents were appointed over the butchers, tavern keepers and bakers. Now, however, great diligence is required to ensure that the grain is taken care of and that it is well supplied. Joseph saw the same examples in Egypt and followed them. For such orders belong to the political and external life. And is this truly the divine counsel and prophecy of the Holy One?
Spirit, that he sees that such administrations by the officials, overseers and bishops are necessary, because no regiment of kings or princes can be administered without such visitators, overseers and bishops, who look up, are valiant and guard.
We also have knightmasters or tax officials, mayors and other officials who, by order of the prince, look after interest and justice and otherwise administer the other offices. But these administrators are very different from one another. For some are pious, some are wicked; they are hard and strict enough to look after all things, but not for the common good and the prince's good, but only to benefit themselves and soon become rich; they act like wolves, foxes, vultures and harriers.
(97) But Joseph would have such officers or overseers to take the fifth part of the land, which the Hebrews express in one word, chimmesh; as if it were said in Latin, quintare: of all the corn, saith he, that shall grow in the fruitful years, the fifth part shall be kept for the time to come. But how it happened that they took the fifth part is not told by Moses, nor is it probable that Joseph should have given this advice that Pharaoh should take the grain from the people by force; but I think it was ordered to the officials that they should buy for the king's money and at his expense the fifth part of the annual fruit or income in the whole kingdom. And in the fruitful and rich years, the subjects could be satisfied with four parts and be content with that, so that the fifth part would be collected in the common barns. The Holy Spirit thus indicated through Joseph that in such rich and fruitful years, four parts would be sufficient for daily needs, and that the remaining part should be set aside to relieve the future hunger and poverty of the subjects.
98 For this is a political and necessary teaching, given here to the princes who are commanded to care for the people, and who are to be the leaders of the people.
1360 L. L. ss-ti. Interpretation of I Genesis 41:33-36. w. n, isAi-isss. 1361
Therefore, the subjects should be provided with the necessities of life, such as meat, grain and wine, especially when grain is expensive and not readily available; this is the office of kings and princes, which Joseph reminded Pharaoh of here. For they are to be fathers of the fatherland and shepherds, not bears or wolves. And this is the order of the Holy Spirit, who commanded the princes to care for the grain and other daily necessities of their subjects. The example of the most illustrious lord, Duke Frederick of Saxony, should be remembered, who not only built barns and common granaries, but also several pits in the open field, and had them filled with grain and the cellars with wine. But when he was punished by Staupitz and the councilors for this, he answered: He did not do this for the sake of avarice or profit, but because of the laziness of both the citizens and the farmers, who did not think about future prosperity at all, but lived in the day, only badly, from hand to mouth, as one is wont to say. But he would have the grain collected and stored, so that the people would have their need to preserve their lives during the theurung. And it was indeed a very wise advice, useful and beneficial for the whole country. For with his prudence he prevented that during his life and the time of his reign no oppressive theurge became in the country.
These are works that the princes in their office should do, and they are also especially necessary in these times. For we Germans are real beer bellies, proci Penelopes, fruges consumere nati, as the poet says, that is, we are good full brothers, we muddy and dam, we always live in a frenzy and waste everything. When the time comes, we have nothing left at all, so that we can ward off hunger and help others in their need. For this reason it behooves princes to take care of the poor, especially the young, so that they do not die of hunger. As Joseph counsels the king, not that he should take the fifth part by force, but that he should take the second part by force.
The same shall buy out for its money, collect and store for the sake of future misgrowth and theurung, so that Egyptland and other surrounding countries may be preserved and nourished.
We, who are not so prudent and cautious, do not "consider" that when the grain is well grown and the years are good, that dangerous theurge might come afterwards, we often have to experience that we are suddenly and unawares plagued with theurge. For we do not have such barns and granaries; hence it also happens that the grain soon rises and becomes expensive, even if the income or annual crop is already quite good. Thus the prudence which the Holy Spirit teaches us in this example is not miserliness, but wisdom and godliness, which is good for pious princes and befits them.
The Hebrew word bar means wheat, and the officials commanded that the fifth part of the grain be brought into Pharaoh's hand, that is, into his barns. They left four parts for the people to eat and sow. There is no doubt that some farmers and citizens took the same precaution in their households. For the income and crops in the seven good fertile years were immeasurably great, which were all consumed in the following seven years: and in all the cities there were such officials, who thus took the fifth part of the fields, which lay all around. For the kingdom was very beautiful, well ordered and arranged. The chief bishop was Joseph, who visited and inspected the granaries throughout Egypt and demanded an account from the officials.
102 However, the fifth part will be remembered again in chapter 47, v. 24. At this point, we want to stick to the opinion and keep our wits about us that it was not a regular interest, but only ordered for the seven years on Joseph's advice. Afterwards, however, it will become a common order and has been very tolerable during these seven fruitful years.
In our times, taxes in Germany have risen too high. Until then, it was somewhat tolerable and moderate, since one gave one out of twenty florins according to the imperial laws, in which five out of a hundred florins are required, that is, not the fifth, but the twentieth part. The Jews had the tithe, gave two out of twenty, both of the grain and otherwise of all their possessions and goods. That is why we Germans have been happier than them until now. After this, Egypt was more severely burdened than the Jews; although it was still bearable enough, if Egypt was not burdened with any other tax, but only that they gave the fifth part. In our times, when usury, taxes and avarice have increased so much, we must give not only the fifth, but the fourth and almost the half part. The usurers in Leipzig and the nobility are sucking us dry, taking twenty guilders out of a hundred, which is the fifth part. The authorities still do not take that much, but the private boys, who are not in office, take the fifth part almost by force with their usury. In addition, there are other taxes and ordinary interest. Those who previously paid the twentieth part must now pay the third and half part, so that they are completely sucked dry. The nobility and merchants, and other tyrannies, make it so that we keep almost no penny.
The Jews' interest also ran over the tithe, for they gave the priests the tithe and the kings the eighth or ninth part; after that there was also a special, certain interest from each head, which they had to give. Finally, they have been sucked dry by avarice and other robberies and drudgery; as in our times such robberies and drudgeries have arisen a great deal among the Germans, and the subjects have indeed been miserably cut down and weakened in their goods and also the regiments in their supplies.
105 Now this has not yet been a common order in Egypt, to give the fifth part, but the grain is
were thus collected at the king's expense. But this was also a wise and necessary council that he wanted such supervisors to be appointed. For behold, our common city government lacks such officials over butchers, bakers and taverns; there is no one to make order as to how much one should pay for any goods. That is why the peasants, the nobility and the usurers go about robbing us and sucking us dry at their pleasure.
After that Joseph will have that this gathering of the grain to the whole country shall be the seven dear years le pikkadon, as it reads in the Hebrew, that is, to a supplement above treasure of it. Although it cannot actually be interpreted as meaning a supplement, as it is used in Leviticus 6:2,4 and in other places. I would like to give it so that it is called repositum or sepositum, that is, set aside, namely, that such grain should not have been used, neither in general nor by anyone in particular, but should have been set aside and kept for future need; and thus, that it at the same time includes and comprehends the supervision and office of the papacy or the supreme administration.
Jerome has described this whole chapter more in broad terms than that he should have interpreted it. We have followed the Greek word Ιπισχοπεϊν,
and have made it in German thus: "Auf dass man Speise verordnet finden dem Lande", that is, that it may be preserved and decreed for the future Theurung. The other I will leave to the Hebrews and jurists, namely, from the fifth part. But they will not find in their books the usury and the draining, as the usurers and counterfeiters do today. The old laws say: One should give one out of twenty florins; but now they want to have two or three, and every day new arts and other drudgeries are invented.
V.37. 38. The speech pleased Pharaoh and all his servants well. And Pharaoh said to his servants: How can we find such a man in whom is the Spirit of God?
(108) It is also a gift of God that the speech of this prophet Joseph is pleasing to the king and all the princes, rulers, officials and subjects, for he calls them all the king's servants. Therefore, it is not only a special grace of God to be able to teach others, but also to listen to and follow the teacher, because here the devil is excluded, who is powerful in blaspheming and hindering the listeners and leading their hearts away from the word they have heard, especially where God's word and prophecy, not only spiritual, but also in the church and worldly government, first arise. Therefore, it is a very great gift that the king and his officials accept this divine word so soon and allow it to be accepted; as Solomon says, Prov. 20:12: "An ear that hears and an eye that sees, the Lord makes both of them.
(109) It is a divine work to have an eye that sees and an ear that hears; for the devil loves to hinder both, and delights in eyes that do not see and ears that do not hear but are deaf. The pope also has ears, as he is wont to roar in his bulls: It has come before our ears etc. But there are eyes and ears of gold and silver idols, which have ears, and hear not etc., Ps. 115, 4. 6.
110. But if God is gracious and visits us in mercy, He gives an eye that sees and an ear that hears. As in the kingdom of Egypt Joseph is a seeing eye, and Pharaoh with his princes and servants is a hearing ear. Otherwise, when the ear wants to hear and has no eye to guide it, it is a great pity. As we in the papacy were quite eager to hear the interpretation of even one psalm. I wanted to follow such an eye until the end of the world. But the pope was blind, we followed him and thus both fell into the pit. Again, when the eye sees and the ear heeds not, that is, to pour out the spirit in vain; which, as Sirach Cap. 32, 6. which should not be done: Ubi non est auditus, ne effundas sermonem: Where one does not listen, there also keep silent with speaking.
111 For this reason, this is an excellent large
Beneficence, so that God honors Joseph by giving the seeing eye also a hearing ear, namely, such a great king. This gift was also praised by the poet Hesiod, who says that there are three kinds of people: the first are the very best and most excellent, who are wise and understanding by themselves; the others are those who gladly follow and obey the one who admonishes them; but the third are the very worst, namely, those who neither know nor understand by themselves what they should do, do not hear others either, and do not obey those who see and understand.
(112) Thus Joseph became a very famous and blessed teacher in the kingdom of Egypt, indeed, as it seems, almost in the whole world, and ears were given to him that were open to hear. For all the princes or officials in the land have accepted and approved his counsel. This means that he will flourish in the ministry of preaching and speaking. And Joseph was first exalted according to the Spirit, since he had received so many and great disciples who had heard his teaching, namely, the king himself, his princes and councilors. There were many beautiful sermons.
The first honor is spiritual, as far as the church is concerned, because he becomes a prophet, a teacher and a shepherd of souls. None of the other patriarchs was adorned with such great honor and glory. Abraham, Isaac and Jacob taught their church and congregation and also converted some of the Gentiles, such as Cananites, Syrians, Philistines, etc., but their school is not comparable to that of the other patriarchs, But their school cannot be compared with the audience Joseph had from all Egypt and other surrounding countries, as it is written in the 105th Psalm v. 22: "He instructed his princes in his own way, and taught his elders wisdom", yes, he instructed and taught the whole kingdom of Egypt with the king himself and his pekidim, that is, officials, and the peoples who were nearby.
(114) This is truly exalting one after the tribulation, if only we could persevere in the trials; just as Joseph remained steadfast with a generous heart even in the greatest trouble and affliction. Therefore also now follows an unspeakable
great fruit, as far as the church, the police and the domestic government are concerned. Now you may see a new form of all things in the world, because Joseph kept silence to our Lord God and let himself be prepared by his divine hand. Now Pharaoh is converted to God; and first of all he recognizes the Holy Spirit, so that God may rule his church, saying, "How could we find such a man in whom is the Spirit of God?" Although it seems that he was also pious and godly before, there will undoubtedly have been idolatry involved: but here, when he hears God's word preached, he now accepts the right knowledge of the true God and abandons idols and idolatry.
This beautiful light will undoubtedly have been recognized by the other princes and noble people in the country, including the king. For it is a great grace and blessing when the worship of God and everything else that belongs to religion is improved and established in the land, just as faith and the light of the heavenly teachings were given to them at that time. For how did Pharaoh recognize the Spirit of God? It may well be that he had previously known it to some extent, as his ancestors had taught him, and the same may have been taught by Abraham and extended further and further: but the knowledge in him would not have been so great that he could have recognized the Holy Spirit in the saints and believers.
Therefore, this knowledge was revealed to him and gradually increased in him through the conversation he had with Joseph. Therefore, he soon judged Joseph and his teaching and said: "This is God speaking; this is a man who is speaking the spirit of God. This is the greatest and most important thing in this history; as one should seek first the kingdom of God, Matth. 6, 33. But what concerns the worldly police and house rule, we will deal with that later. Here Pharaoh's door is opened to the kingdom and to the knowledge of God and the Holy Spirit without circumcision and without all the other outward ceremonies of the old fathers. For Joseph did not force him to do this, nor did he ask him to do it.
The Holy Spirit told him that such ceremonies were only to be imposed and commanded on him and his descendants, but the king in Egypt or other nations were not to be burdened with them. Circumcision was necessary for the seed of Abraham for the sake of the future Messiah, who was to be born of the same seed. But this Pharaoh became a Christian and was instructed in the word of faith and right godliness, just as other Gentiles were saved without circumcision, and the Holy Spirit spoke from him.
V. 39. And Pharaoh said unto Joseph, Because God hath made all these things known unto thee, there is none so understanding and wise as thou.
Behold, how this ear listens so diligently and is so obedient, how it recognizes with such diligence the seeing eye and the gifts of God in it. It confesses God, who reveals what is hidden, and who has made this eye seeing and so wise, and so well able to advise. Even though, he says, I am a king over all Egypt, I will gladly hear and obey you with a good will. That goes nicely. But would not such a great king have said more justly, "The government is mine, and it is my duty to advise it, and the power, wisdom and understanding are all mine; it is your duty to obey us and to obey our mandate and command. As it is now with the nobility, counts and barons, they do not hear another so soon, especially if he is a stranger and of low servile status and standing. Yes, our merchants, burghers and peasants also rely on this: if they are famous, have a lot of money and property, they therefore do not want to suffer that they should be persuaded, punished or admonished. I, they say, am the magistrate's son in the village or the burgher's son; shall the priest govern me? I can read it as well as he.
118) For the ministry of preaching is now and then despised and trampled underfoot by both high and low classes, because the foolish, senseless people let themselves dream and think that this great heavenly gift is innate and inherited by men.
If he was born of a father who was a noble, famous and generous man, then he must be like him in virtue and generosity. For it does not follow that he was born of a father who was a noble, illustrious and generous man, and therefore he must be like him in virtue and generosity. No, nature does not give him such virtues; although this birth is natural, namely, that from a prince or count also a prince or count is born. But gifts, especially spiritual gifts, do not come to the heirs of external goods, because original sin stands in the way and prevents this. And the same must be understood of the other great external virtues of the valiant heroes. Pyrrhus is nowhere equal to his father Achilles; nor is Astyanax equal to Hector. Yes, the opposite tends to happen, as the common saying testifies: Heroum filii noxae: Great people's children rarely turn out well.
(119) Therefore it is a vain boast to boast of a great lineage or nobility of parents; as the Jews also boasted of their father Abraham, John 8:39. But Christ answered them thus, "If ye were Abraham's children, ye would do Abraham's works." Where the virtues and honest deeds are not equal to the nobility of the ancestors, the descendants wonder and boast in vain of the great titles, shields and coats of arms of their ancestors.
(120) It is, by the way, common for such people to be naturally proud for the sake of their fleshly birth, if it is a little glorious, as can be seen in the descendants of Joseph himself. For I believe that among the people of Israel there was never greater pride and hope than among the children and children's children of Joseph. For thus they have boasted, especially the Ephraimites: Our father was the wisest, most learned, most pious prince in Egypt, therefore we may justly boast and be proud; as can be seen in the histories of the kings and judges. God help us, how did they live with such
They murmured with great pride against Gideon and Jephthah! And since their father was still alive, they took up arms against their neighbors, the Philistines, who also slew all the Ephraimites in battle, because they would not hear the seeing eye, namely, their father Ephraim. After that, only Bria remained, who was given the name of pain, sorrow and grief, 1 Chron. 8, 13. Proud asses are made of the sons of heroes, who boast of the virtue of their fathers, and yet do not think to follow them, but let themselves dream that they are also great heroes, because they are descended and born from such brave heroes.
But God distributes the gifts according to His good pleasure, and by nature they are not inherited and passed on to others. For in this way Pharaoh might well have said to the gift-giver who praised the wisdom of the Hebrew youth: "What is it that you praise so highly the art of the poor little servant, as if I myself were not wise enough, or as if my princes and counselors could not do the same? There would truly have been no listening ear, and all would have ridiculed Joseph's wisdom and mocked him with it, as our people are wont to do. Yes, the devil could easily have found some detractors and blasphemers about it, so that he could have brought up what Joseph had said and advised. But Pharaoh did not despise this poor little servant, who was miserable and imprisoned, but with all humility he gave way to the son of the shepherd or cowherd, as Joseph's father was at that time. He listens to a shepherd boy, who were indeed despised by the Egyptians in those days, as we will hear later. And Pharaoh and his princes were well pleased, and yet they marveled so greatly at the speeches of this most despised man, and at the word of God that is in him, and were heartily pleased with the word of God in him'. This is truly a glorious and excellent gift of a seeing eye and a hearing ear. Our Lord God, as if he knew of no nobleman or prince, takes a
Cowherd, and through him rules kings and princes, and the best part of the whole world.
It would seem, however, that God is not right in not giving wisdom along with the nobility and other noble classes. Just as in our times the princes, because of their rule and power, ascribe to themselves such wisdom and understanding that they can judge all things very well. But so that we may know that we are born in original sin, we are governed by God in such a way that the gift of nature does not always follow and the children are not always like their parents in wisdom and virtues.
(123) Pharaoh saw this in Joseph; therefore it is no less a miracle that Pharaoh heard Joseph and obeyed him than that Joseph taught. For God rules his heart in such a way that the king is not offended by the fact that he becomes a disciple with his princes of this very poor shepherd who was condemned to eternal imprisonment. No judge's son in the village would do that now. You would not easily find such humility and modesty now even in the lowest ranks of our officials or tax officials; let alone among princes, counts and noblemen. But "God," says the 113th Psalm vv. 5-8, "hath set himself on high, and looketh on the lowly, to lift up the poor out of the cote, and to set him beside the princes."
So David was also a poor servant of his father, the cowherd, and was raised to the highest power and glory. Although his descendants also sinned with pride and pride and were often terribly punished because of it.
So the Romans were also foolish and senseless because of their great boast and hope. And the Turk does the same now. But the Jews in particular are very proud and boast that they are Abraham's seed, as much as Christ contradicted this when he said John 8:39: "You are Abraham's children, but you do not do Abraham's works. So also Joseph's descendants will have said:
I am Joseph's son, blessed by Jacob, my grandfather, therefore I must take the land of the Gentiles. And for this they have had the right mischievous masters and supporters, namely, the false prophets. But, as said above, they have often been punished quite severely, they have had to pay dearly enough; they were purely put to death because of it.
For this is the right reward that is due to the worthy, and this will also happen to our nobility in time to come, since they despise all others who are of a lesser lineage and class than they are with the greatest pride and, as it were, trample them underfoot, which is a sure sign of their ruin. God will not be able to tolerate this hopefulness in the long run, therefore they will perish.
(127) There must be a distinction of persons and ranks in this life; as a Jew is properly distinguished from a Gentile, and what more of the same ranks there are. But whoever, for the sake of some highness or privilege, prides himself on being a pope or otherwise the most powerful monarch, he is already dead before God. For it is written in John 1:13: "Who are not born of the seed, nor of the will of man" etc. It is true that our origin is from blood, and the different ranks of kings, princes, doctors etc. are also necessary, which all come from nowhere else but from blood. But however glorious and noble this origin may be, one should not be hopeful because of it; since that alone is our ultimate glory and blessedness, to be born of God and not of blood.
This is why this king is to be praised so much, because he thinks so little of himself and is so humble, and does not despise the poor shepherd at all. For our Lord God is to be feared, who distributes his gifts without regard to person, even though the world cannot be without distinction of persons. For there must be pekidim, as it is written in Hebrew, that is, princes, officers and other overseers. The gifts, however, do not follow the same distinction. God does not look at the person, but sees
1372 x. x, so-82. interpretation of Genesis 41:39. 40. w. ii. soii-sois. 1373
on the lowly in heaven and earth, that is, both in the church and also in worldly police. He cannot suffer pride or arrogance in his kingdom; and if I begin to become proud, God comes and soon raises up another who is inferior to me, and casts me out altogether. He soon casts a doctor into hell. So on earth we must have pekidim, that is, rulers and governors; but to those who are hopeful, God resists and gives grace to the humble.
In this way the king was converted to faith and godliness, and by the special grace of God he praised and glorified Joseph above all his other wise men and rulers. And now, first of all, his theology and bishopric in the spirit are described in short words, so that Joseph instructed the king, his princes and all Egypt. He will also have performed the same ministry, which he led, not only in one sermon, but has often taught, and appointed priests, who have also taught the same.
130 Now the bodily exaltation follows. Because Pharaoh was endowed with divine light, he appointed him bishop and supreme ruler in his kingdom, even in temporal matters. For thus he saith unto him, Thou commandest me to look for a man of understanding and wisdom, but in truth thou art the right nachon; for thus saith the Hebrew word. I must adorn thee otherwise; thou art truly a right prophet, and the Holy Ghost speaketh by thy mouth: therefore it is meet that I obey thee, and prefer thee above all my princes and my courtiers, and set thee over all the kingdom of Egypt.
So Joseph is truly restored to his former position, after he has received the glory of the kingdom and priesthood or the firstborn, of which he was deprived shortly before in his father's house by his brothers. For God wisely used the envy and disfavor of his brothers, so that he would thereby elevate him to the priesthood and regiment, and give him the entire
He was allowed to subjugate the land of Egypt in such a way that he did not need any external force for this. Therefore, it is now also described how he was ordered to administer the worldly regiment.
Fourth Part.
How Joseph is raised to great honors by Pharaoh.
V. 40. You shall be over my house, and to your word shall all my people be obedient; of the royal throne alone will I be higher than you.
Now this is a very great glory, which comprehends in itself the dominion or regiment over all Egypt. And Pharaoh here puts Joseph above all the other princes and officials of his whole kingdom, except him, the king himself.
But the grammarians quarrel with each other about the Hebrew word, and I do not know its origin, nor have the Hebrews, who are accustomed to explain words that have more than one meaning, been able to find it out, nor are they able or skilled to grasp and indicate in other words or passages the right and proper understanding of the way of speaking; but to obscure and confuse the words and right understanding of them, they are very skillful. But a right teacher should not speak ambiguously, that is, deal with such words as have more than one meaning, for otherwise he will teach nothing right: but all such uncertainty of words should be done away with from the predicaments, as the dialecticians speak in the schools, that is, a teacher or orator should abstain from them; for he must use such words as are certain and clear. He must take care that he speaks properly and intelligibly. This is why the Hebrew commentators teach very badly, since all their study and diligence consists only in dealing with the words that have more than one meaning, and they are only limited to sophists.
rei, they become useless washers and not true dialecticians or teachers, but sophists, deceivers and seducers.
But let us use their malice to the end, that we may find the use of the language and the proper meaning of this word. But where there is a peculiar figure in such a word, which has various meanings, this is not a deception, but rather an adornment, so that the right actual meaning of the word nevertheless remains.
135 Therefore the Hebrew word naschak, which means to kiss, is a derived time word, as the grammarians call it; and they say it has its origin from the root word neschek, in Latin, arma vel instrumenta bellica, that is, all kinds of armor or armament of war. Hence, they say, it means to arm oneself, or to take up arms; that this is the meaning here, as if Pharaoh were to say to Joseph, Let all the people arm themselves according to thy word or command, and send them to arms.
Others say that this word comes from shakak; but what the true meaning of the word is, they are uncertain, and yet interpret it thus, that it should mean as, to go along hurriedly, or, to move with a sound and noise, in German, rauschen, as one says: Du hast mich überrauscht, item, lassen rauschen etc. By this is signified a low murmuring and rushing with the feet or with arms and armor; item, the raging of men, as of a rushing water, which flows along swiftly and with a sound or roar. In which sense it is used Joel 2, 5. and Is. 13, 4.; and therefore I would also derive it, if it were granted. For I give no credence to the points and various meanings that the Jews have for the words. And our German word "rauschen" rhymes very well with it; for it comprehends both regiments in itself, as, at home in peace, and otherwise outside, when one is to make war, and that one is to make both in time of war and peace, as if Pharaoh would say to Joseph, Thou shalt be the chief ruler in war and also in peace; thou shalt be both the police and also
administer the ecclesiastical government. You shall ordain priests and teachers, then also set up governors in the cities, as the law and police of this kingdom indicate; and where necessity requires, you shall also wage war and defend the enemies. In this way the king exalts the miracles of God and honors Joseph highly, as he will then say: "Without your will no one shall move his hand", that is, all the people shall move and stir, do and act as you say and want. The noise shall stand with you.
From this it follows that Joseph was also a commander in war. For where one is to rule a country or kingdom, one not only needs provisions, but also war armor, if there is a danger that the enemy will break in and destroy the country. And Solomon also says, Prov. 21, 31: "Horses are also prepared for the day of battle." At the time of peace, one must prepare the things that will be needed to defend and resist the enemies. Thus it can be seen that Joseph was commanded to take care of both, that he should be a father of the fatherland, to nourish and govern the people; after that he should also be their Alexander the Great and Achilles, if war should arise.
Therefore Pharaoh was a very wise king, because he saw that the Holy Spirit was in Joseph and that his advice and all his actions would go out happily. He thinks that the man will do it. And who would want to argue against such a man, since the Holy Spirit is the commander and counselor? I would certainly rather be used as a warrior under Joseph, who was to be a general, than under Alexander the Great. For although one might occasionally find some who are manly and pugnacious by nature, there are almost few of them. But there are now and then a great many thrones, that is, who can boast, throb and snore: but as soon as these see the enemy, they take to flight. These are the Störzhansen, Marterhansen etc. But where our Lord God has such an army-
If there is a leader and a warrior like Joseph or Moses, he can overcome and put down a great troop of lions, that is, the great iron eaters, with a few warriors who are as fearful as deer. For it is written in Prov. 28:1: "The righteous is as confident as a young lion" etc.
There is no doubt that Joseph had great courage, and in addition to this, he had great experience and practice in many things, since he endured his misery and imprisonment with such an undaunted heart. He goes into the jaws of the devil and death, and yet he is not afraid, nor does he despair; for the Holy Spirit is with him, who gives him faith. Under the same commander, he could have laid down three mighty heaps.
140 Thus Moses was commanded to lead the people of Israel out of Egypt, even against the king's will; which neither Scipio, nor Hannibal, nor Alexander the Great would have dared. For it could not have been done without great indignation and terror on the part of the kingdom, which was also punished very severely because of the change. To such a glorious deed truly belongs an undaunted heart and strong constant faith from the Holy Spirit, which all Moses had to have.
And if an emperor or a supreme commander would have such warriors, who would be so steadfast in faith and hope of divine help, he should certainly fight and conquer the whole world with a small number. For such men of war not only have that about them that they can despise death and other dangers, but also have such a heart that is certain of victory and the government of divine power. Such a heart teaches their hands to fight and their fists to war. These pieces are not to be found in Alexander, who, though he may have had great courage, yet does everything by chance, by accident, without faith and right invocation. Abraham or Joseph and other pious godly military leaders attack it and meet the enemies in strong faith and undoubted hope. That is why they break through, win and keep the field.
(142) And beloved, behold the little multitude of the Jewish people with the city of Jerusalem, when the heathen were round about, how little land they had, and how they were compassed about with great multitude and violence of enemies, all of whom lacked neither great power, nor wisdom, nor even the bitterest hatred to destroy this people altogether. And while the land of Canaan has been no larger than thirty miles in breadth and fifty in length, it has nevertheless multiplied and held its own against so many glorious and mighty kingdoms. A handful of beggars sit there in defiance of so many kings and fight with them; for the Spirit of God has protected them.
143 Hence have come so many glorious victories of the judges and other heroes, who have triumphed and remained unharmed and escaped. As can be seen in Gideon, Jephthah, David etc., who were never wounded by enemies; but the others, who were slain, perished because of their unbelief and despondent hearts.
Without a doubt, Joseph was also such a hero, although I do not know whether he also waged war. But where necessity required that one had to fight against the Moors and Arabs (as it is well to be believed that there were many enemies or recalcitrants in the empire who had to be stopped and forced), then I truly believe that he was not less than Joshua or David. I would gladly stand in battle order with such commanders if the Turk were to wage war against us with all his armies. For they had great courage to despise death and all other dangers, because of their strong, unconquerable faith, and finally because of the hope of the most certain victory they had.
Therefore Pharaoh very wisely and very well advised and presided over his kingdom, when he appointed this man as its ruler, in whom he saw that he had the Spirit of God. And as he made him bishop or overseer of the grain and the granaries, so he prepared all Egypt for war through him, after he had preached the sermon.
and indicated how one should serve God properly.
(146) Therefore, this way of speaking, populus movebitur, that is, the people will make themselves heard and become awake, in general, to all the works of the people, whether they have to hear sermons, hold meetings, or even go to war. For all these things cannot be done, that they should not be moved about them, and make a noise. And the people and the king himself were well pleased with such a chief captain or ruler: they went gladly into the field, were well satisfied, safe and brave when they fought against the enemy. For they saw in him a special piety, that he dealt rightly with all things, and in all that he did he had happiness and salvation.
147 Such gifts are very rare, and they are few to whom they are given by God, to whom Moses gives this title and name in Exodus 15:3: "The Lord is the right man of war, the Lord is his name. When he comes into the field, beware of horse and man. Again, it is written of him in Psalm 76, v. 13: "He taketh away the courage of princes, and is terrible among the kings of the earth"; then, however, there is no happiness in war. For God has broken the arrows of the bow, the shield, the sword and the battle, so that the proud are robbed and fall asleep, v. 4. 6. They drop their armor and spear.
Those who are experienced in warfare also say themselves that before the battle and before meeting the enemy, one can see and know by certain special signs which house will win and keep the field. They say that one of the troops that is to be defeated is completely silent and fearful, both men and horses, and that there is no sound at all, neither of men nor horses. But in the other company they are very merry and valiant for battle, and have such a heart that tells and promises them beforehand that they shall prevail. For the Lord is the right man of war, which teacheth the hands to fight: who
also gives the princes the courage and takes when he wants.
Thus we have heard above, Genesis 14:14 ff, that Abraham, with a small number, namely with three hundred and eighteen servants, born in his house, who were not accustomed to war before, and whom he then equipped for it for the first time, was allowed to chase after four mighty kings and attack them; and when he put them to flight and laid them low, he nevertheless brought all his household and also his brother Lot away unharmed with all his possessions and great spoil. Shall we now take it for granted that this happened without great and heroic strength of soul? Truly, he will not have attacked them with a doubtful heart that would have faltered and said: Who knows what the Lord will do? Perhaps we will be victorious and keep the field. Rather, he will have gone forth as a man full of spirit with strong courage and, as it were, with a storm of faith, and he will have brought this certain conviction into the battle line through the Holy Spirit, that he would certainly be victorious and save his brother. If God would give us such warriors, we would not be afraid or frightened by the great power and violence of the Turks. The knifemen and torturers do not, as we have experienced to our great detriment.
This is the glory of Joseph, who for thirteen years was humbled unto death, having waited two years or more in prison and in hell every hour to be executed and put to death. But he overcame all this misery and so much affliction with great undaunted courage. For mocking and overcoming death and hell does not belong to a weak despondent heart, but must be an unconquerable undaunted lion's heart. Therefore the king says to Joseph: "All my people shall obey your word," no matter whether they go to war or otherwise come together in the church to worship in times of peace, or in the town hall when it concerns the police. In sum: It
You shall have authority to assemble all the people of the land at any time, regardless of their status, and to command them how to conduct themselves. In this they shall obey thee.
151 Thus I understand the Hebrew word without all secondary meaning, which I leave aside; and this interpretation is also more certain and better than that of the Jews, who cannot teach such proper and certain understanding. For I am primarily concerned with whether the interpretation of a saying rhymes with faith and is in accordance with it. There the ambiguity is lifted, and there the right simple natural understanding of the words and sentences is brought to light, which the Jews never reach.
(152) And he adds, "To thy word shall all my people be obedient; only of the king's throne will I be higher than thou. Therefore I do not think that I am mistaken in interpreting the previous words about the two kinds of rule, in peace and in war, since both belong to the royal power that the king gives to Joseph. Therefore he is the supreme ruler in Egypt both in time of war and in time of peace. And it is to be believed that he has waged war and has also had glorious victories.
153) It is also said of Moses that he made war against the king of the land of the Moors. Although this war is not mentioned in the holy scriptures, it is very probable that he waged war for ten years, from the thirtieth year, when he fled to the land of Midian after slaying the Egyptian man, to the fortieth year, and that he performed great glorious deeds among the Midianites. For he was a court servant, since the king's daughter had adopted him as her son, and he soon became skilled in warfare from his youth. And I believe that at that time the king himself would often have used him. Therefore, I easily believe that he was a commander or captain in the war against the Moors, as the Jews say. For he was a man full of faith and spirit, and of an undaunted spirit.
heart. But when it was known that he had slain the Egyptian, and he heard from another, "Will you slay me also, as you slew the Egyptian?" Ex. 2:14: Then he left Egypt and fled to the land of Midian. For he was not armed with weapons, neither was he mighty, neither would he tempt the Lord: but when he was come again, he brought forth the people out of Egypt.
From this we can assume that he must have been gifted with special skill, counsel and strength. For people who have lost their courage cannot dare anything; but those who have a high spirit and are quite manly or chivalrous also accomplish many great and glorious things. It is said of Moses in Deut. 33:5: "He administered the office of king, and gathered together the heads of the people with the tribes of Israel." For it was a great and excellent work to lead such a great nation and to govern it for such a long time: this requires a great strong courage and the Spirit of God, and also a hearty confidence in God. In this way, the sacred histories in the Holy Scriptures are described recently, but they conceive great glorious things in themselves, all of which are very important.
You see in this present history how gloriously and highly God honors and exalts those who wait and hope in Him, and can endure and bear His hand and fatherly guidance. Therefore, this example should be diligently memorized and held up to all people, both in the secular police and in the church, so that they may learn to wait on the Lord and remain steadfast in the face of adversity. Hold fast! Hold fast! "If you believe," says Christ to Martha, John 11:40, "you should see the glory of God." Faith must precede and follow, that one may wait on the Lord, as Joseph waited on the Lord in the stocks and in the prison, where his body lay in iron and his heart was humbled, and yet he always waited on the Lord and remained steadfast.
156. how right it is that St. Paul says in Eph. 3, 20: "God is able to do abundantly above all that we ask.
or understand." Our prayer is all too small and little; and Joseph did not dare to ask for that which he finally obtained, but had in his heart a smoldering wick and a crushed reed; yes, he had the inexpressible sighing, which was like a straight smoke going up to heaven. O! a beautiful thuribulum and censer has been his heart, and God is very pleased with such a smell of our heartfelt sighing and humility that one thinks he will sink. But it does no harm. Hold fast: it still holds; only do not despair. Therefore we should hold fast to what the 27th Psalm, v. 14, exhorts us to do: "Wait for the Lord, be confident and undaunted. For the Lord will not quench the smoldering wick, but will kindle it; neither will he break the broken reed, but will strengthen it.
For it is God's way and nature that He does not give according to our weak requests. Just as Joseph at that time desired to be rescued and led out of prison, and to come back to his father: He will not have asked or desired anything greater. Then our Lord God lets him burn incense and good smell in heaven for a while; but he still answers him with the words of Paul: "You do not know what you are asking. I am in the habit of doing more than you can ask or understand. That is why I have to stall you a little longer, you have to hold on a little longer. I desire still more of the straight smoke, Shel 3:6, which ascends to heaven. After this, Joseph received what he had not understood before, nor had he ever hoped or asked for.
These are truly high and marvelous examples, which we should learn for ourselves and also hold up to others, so that we may know the divine wisdom, goodness, mercy and great power, which are certainly with us. Bonitas, that is, His goodness is certainly there, His wisdom is certainly there, and His power also. But God does not act according to our will. If he governs us according to his goodness and wisdom, we do not understand it, because we think that God does not know us, does not want ours either.
or think about how our temptation might come to an end. Thus our reason judges. But this does not mean to recognize God according to Christian doctrine or in the spirit. Nor can I boast of great perfection, and I am hostile to my flesh, which is always contrary to the spirit. Therefore, these things should often be considered and practiced, so that we may test which is the good, pleasing and perfect will of God, Rom. 12:2.
For what it is that God is wise, kind, powerful and merciful, no one understands anything about it, except insofar as he can speculate about it and form thoughts about it; just as one can form some idea about the kindness or wisdom of a prince, which is only a mere speculation and nothing more. But when it comes to practice, that is, that one should experience it and feel it with the deed, as when God tears Joseph away from his parents, grandfather, father and the whole family, and he is thrown into prison in foreign lands, as if he had broken the marriage, because he then lay for a long time in great fear and had to expect death every day: would anyone interpret the same that it was a good gracious will of God?
180 Therefore, we should know that God hides Himself under the guise of the worst devil, so that we may learn that God's goodness, grace and power cannot be understood or comprehended by speculation, but must be experienced in action. Only hold fast and wait for the Lord, be satisfied with His word; as Joseph has the word of faith, he knows that he is Jacob's son, who received the promise from God of the future seed and blessing. And since it all seemed absurd with this promise that was given to his father, he undoubtedly sighed and complained that he was in such a bad way that he had to be pitied. But the Lord gave him comfort: Wait for the Lord, be undaunted, hold fast! But then it must have come into his mind again that he sighed and longed: Oh how I would like to go back to my father
pull! Then he hears God answering him in his heart: "Hold fast! Or that I would only come out of prison! Hold fast! Yes, how if I had to perish in prison with shame? Hold fast!
This alternation of comfort and sorrow was always in his heart until Joseph finally looked around and said with great amazement: Oh, how I could never have hoped that I would be saved in this way, nor could I have understood the great power and goodness of God that He has exercised and demonstrated in me! Then his heart leaps with joy, rejoices with all his heart, and now he feels good that he has been in such disgrace, in death and in prison. And so Joseph is a good example on both sides, in that he sighed, and in that he rejoiced again, since the challenge has come to an end.
162 Therefore learn that God is so merciful and kind that He can and will give more abundantly than I can understand or ask, Eph. 3:20. His grace and mercy is much greater than that I should be able to attain the same greatness with thought.
At the same time, however, one must also notice how he tempts his saints and leads them so wonderfully, even mocks them, as it were. Therefore we see how the prophets cried out when Isaiah, Jeremiah and the others also: "Lord, why are you asleep? Ps. 44:24; and Jer. 12:2: "Thou sufferest them to boast much of thee, and chastenest them not." And even though they groan, complain and cry out, they still persevere in their temptation, always holding fast to faith and hope. We see nothing else but the incense they offer to God in their anguish and redness, but at last they are saved much more gloriously than they could have promised or thought for themselves.
164 This is the example of Joseph, who became a ruler over all Egypt, and was appointed high priest, to preside over the churches and parish priests with right doctrine; then also to be the supreme ruler in times of peace and also in wars, to appoint captains in war, and to have judgment, justice, and authority in cities.
shall decree. And if he had not been thus tempted or challenged, he could not have administered all this with such great praise and skill. Tentatio, the
Temptation makes a man, as Sirach says: "He who has not been tempted or challenged, what can he know?" For certainty makes vain swarming spirits, as Carlstadt and others have been, who measure our Lord God according to their speculation and include Him in their thoughts. Therefore they are useless washers, are quite inexperienced in spiritual as well as in bodily matters; but in temptation they tremble, are fearful and finally even despair. Therefore, when the temptation comes and strikes you, learn to be of good cheerful courage and to celebrate fearlessly; or, if you cannot, hold fast, see that you persevere and remain steadfast.
(165) Yea, sayest thou, how then shall I persevere and abide in such great mourning and affliction? Have at thy word, and conclude thus with thyself, saying, I am baptized, I believe in Jesus Christ, the Son of God. Let the devil and death follow, and it will do nothing. Pestilence, death and hell will not harm you, for the Lord will keep you with his hand as long as you have his word. So you will know what is the good, pleasing, perfect will of God. But you will not attain this knowledge without renewal. For this precedes, Rom. 12, 2: "Change your mind by renewing your mind"; and then only will you recognize God's goodness. But how are we renewed? By killing and discarding the old man, which is very painful to the flesh, but we are always being renewed from day to day, just as before the redemption of Joseph there was the most severe death in prison and iron.
(166) Therefore, from his example, which is full of all virtue, we are to learn the divine wisdom and goodness, and the way of government in which God deals with us, and that one should always wait without ceasing; and that no time of anguish and affliction should be so great or protracted.
1386 D. x, es-". Interpretation of Genesis 41, 4V. W. 2. AW-sass. 1Z87
that should make us soft and fainthearted, or take away the word of faith, which is the power of God for salvation to all who believe in it, Rom. 1, 16.
The same has been said above, since we have had great examples of faith, hope and patience in the fathers. But in this history, after Joseph was heard, we are now taught that God is not only able to help, but is also completely willing, inclined and ready to save and exalt His own, only that He hides Himself for a time. And whoever wants to be a Christian should take it upon himself to consider these things diligently, to consider them and even to learn them by heart.
But we have not yet finished all the beautiful and glorious virtues of Joseph. For until now we have thought of more of them, which are still hidden and not so obvious. But now those will follow, which are so much higher and more glorious, which I cannot reach with words or sufficiently explain. After he has overcome so many tribulations, adversities and misfortunes, he will now also be adorned and, as it were, overloaded with immeasurable glory, honor and happiness. Now it takes a great, unconquerable courage to do this: yes, it takes a man to do this. You may well find some who can easily persevere in adversity and can follow Joseph with patience and faith to some extent, but in these virtues, as in such modesty, humility, fear of God, and that he was able to keep himself so low with great happiness, he never had his equal.
For in such great honor and happiness, since the whole world is now, as it were, laughing at him, honoring him and holding him so high before its eyes, to hold oneself in such fine esteem, to force oneself, not to pride oneself, not to elevate oneself at all, but always to think of our Lord God, and whatever he may be of himself, that God alone by grace has brought and elevated him to such great happiness: this is not in the mind or powers of any man. And the pagan poet Virgil also saw the same thing, when he says: Nescia mens hominum fati sortisque futurae, et servare modum rebus sublata
secundis, that is: the human heart cannot know beforehand what happiness or unhappiness it will encounter, nor can it keep moderation when it is raised by happiness, that it should not therefore soon become proud. The poet simply concludes that no man can moderate himself in happiness and pause, that he should not therefore exalt himself somewhat. Alexander the Great, who truly had great courage, was nevertheless a poor servant of his courage and could not conquer himself. Look at Achilles, who was the strongest and most virile of all the Greeks, how childishly he thought he could overcome his own heart, since for the sake of the Briseis he let the whole band of his warriors go.
Therefore, it is not in our nature that a man could overcome himself in happiness and good days. Themistocles and many other great people have not been able to do it either. I know only one Scipio in all the histories of the ancients who had this fame; the others all became puffed up and proud for the sake of luck.
Now Joseph was made ruler over a beautiful land, in which it was very prosperous everywhere; and his authority and majesty were great, since he had the administration of the regiment, in war and also in peace; he made laws and ordinances, decreed punishments for those who had sinned, and also carried them out with great seriousness. This was a great honor and very great power, and yet he kept such moderation, was as humble as he had been with his father in Hebron, and still remembers that he is the son of a shepherd, still remembers his misery, his heavy servitude and imprisonment, remembers God's word, which teaches that we are conceived and born in sins. That is why he always keeps the fear of God and the right humility, as he did before in prison and heavy servitude. He is indeed a bit more cheerful and thanks God for the salvation, but everything with reverence and fear of God. We will see hereafter how he behaved so kindly toward his brothers, how he talked with them, and how he was a good friend to them.
The great prince was not ashamed of the fact that he was the brother of the shepherds or the cowherds.
But look at our pride and pride: whoever has more money and property among us, whoever is of higher rank or sex than others, would gladly lift his head to heaven. Thus the princes exalt themselves beyond all measure because of their great power, they are not at all afraid, neither before God nor before men. So also those who have some understanding before others, who are learned, theologians, jurists, poets, who have made a name for themselves with their writings, let themselves think that they are so great that they can also reach far above heaven. But why do we not look at this, where we have come from and how we are otherwise? For are we not all born of women, and come into this world with weeping and crying? As it is written in the Book of Wisdom, Cap. 7, vv. 3, 4, 5, 6: "I also, when I was born, drew breath from the common lust; and I also fell upon the earth, which bare us all alike; and weeping also, as of others, was my first voice; and I was brought up in swaddling clothes with sorrow. For no king has a different beginning to his birth; but they all have one entrance into life, and the same exit."
Therefore, we should always think of our own lowliness, misery and wretchedness, and look at our birth, that by nature we are all children of corruption, sin, death and the devil, and guilty of eternal damnation. Why are we nevertheless so proud? If one were to compare all the miseries of this life on earth and the pride that men exercise toward one another, he would necessarily have to curse the nonsense and foolishness of hopeful men, who should be put in chains and irons more cheaply than other poor people who are not in their right mind. For these same hopeless, hopeless people are also as if they were deprived of common sense and reason, that they cannot see where they have their origin, who they are and what their end will be. They do not consider that they
are also born to all kinds of misery, and that they will also have to die, and that they are in danger of death almost every moment because of sin, and also because of Satan, who rages and rages against the human race in a terrifying way.
It is obvious that we are so poisoned with the devil's poison of hope that we are much more senseless than the poor people who are deprived of their senses. For the same are scarcely the shadows of these mad and frenzied people. But if you were to look at a proud and glorious Thraso, dressed in a beautiful robe and wearing a golden chain, boasting of his power, his beauty, and his great wealth and possessions, you would think that all these things are vain larvae, so that the most hopeful, that is, the most insane man, is dressed, no differently than if you were to see an insane man with his hands and feet bound. For if the proud wretch were in his right mind, he would think to himself where he had come from, what his situation would be, and what his final end would be. For it often happens that someone who is healthy and strong today, who lives in pleasure and great glory, can suddenly be stricken with illness tomorrow and soon be forced to desire death.
And this is added to the fact that with such hopefulness we incur God's wrath upon our necks and thus lose His grace and favor. Therefore, no one is poorer and more wretched than a hopeful person. For he cannot call upon God or trust in Him, for he does not know that he is subject to sin and death; neither does he call God his Father, but excludes himself from such fellowship and self-willingly resolves himself again into the devil's servitude and obedience; indeed, above what is most grievous of all, he does not recognize, feel, or understand this misery of his, but treads pompously and proudly, as if he were a god to be worshipped. Truly, such people lead themselves into great ruin with their nonsense and foolishness. Therefore, we should be sorry for the blindness of such poor people, and we should be
cry that they are so bad at it, and that their cause is therefore so bad.
But what is to be done about it, since all human nature is inclined to hope? And such hopefulness tends to increase in us when we have honor and power in the regency, for example, or have otherwise attained special glory or majesty in other states. But should one therefore flee the office of government and refuse to accept it if one were duly appointed to it? Answer: Not at all. For Joseph has had in abundance great glory and all the other honors that come with government: he has had to ride in the king's chariot, he has also been given royal honors, and finally Pharaoh has given him the royal seal. And this life is indeed such that it must have princes, kings, nobles, authorities, learned people in the holy scriptures, in good honest arts, in philosophy, and cannot do without them; as Egypt land must have had a prince, as Joseph was.
(177) But thou shalt take care that Joseph's example and his conduct or life be always before thee, and that thou have it in thine heart, and remember the fear of God, and that thou have him before thine eyes, and forget not thyself: but consider thyself who thou art, what thou hast been, and what thou must yet become again. For no one has ever had such great glory or honor, whom nevertheless the worms have not finally devoured and eaten. "What then arises," says Sirach on Cap. 10, v. 9. V. 9, "the poor earth and ashes," thou child of malediction and wrath? Yes, you say, I am nevertheless born of noble and great staus, I am a doctor of law, I am a great philosopher. It is right and good, but these gifts of all should be used and not enjoyed; as Augustine makes a distinction, and as St. Paul Ap. hist. 13, 36. says of David: "Since he had served the will of God in his time" etc.
178 So Joseph was not worthy of royal splendor and honor, and that he was such a high person, prince and king.
But which is the will of God? That is, that for the preservation of this life it is necessary to have authorities, doctors, learned people and princes, so that the will of the common rabble can be resisted, to protect the poor and to punish the wicked. For where there would be no peace and tranquility without these estates. Therefore, it is God's will that we lead a quiet and peaceful life in the worldly government through such a difference of status, not offending one another, not killing or robbing.
The authorities are, as it were, a rod of God, as Paul calls them "God's servant" (Rom. 13:4), "an avenger of punishment for the one who does evil. In this state you should live in such a way that you always remember God's fear and humble yourself before Him, and remember that you are a child of Adam, of sin, of death and condemnation, as well as other people, as Moses teaches in his 90th Psalm. Psalm; but so that you may serve God, who has appointed you to rule, so that peace may be maintained in cities and lands, and thieves, murderers and death-rowers may be restrained and punished; likewise, that wars may be waged against the enemies who disturb and hinder worldly peace and tranquility. And all this is to be done with humility and heartfelt invocation or prayer to God.
180. and a pious ruler shall say thus: Lord God, I am the son of a poor cowherd, and a child of sin; but because thou wilt have it so, that the world shall be governed, and peace kept, and the disorderly, turbulent, wicked wretches punished, and now callest me to the same office, I will gladly follow thee. I would rather be without office and be a private person, but since your will and command are to be obeyed, I will carry out my commanded office in your fear and with all humility. There remains the humility under the beautiful golden chain, crown, rings etc. For I am not a prince to myself, but to the will of God and to the service of men in their need. I do not need for myself a kingdom, a pulpit, or a church.
I do not need a congregation in the church or a preaching ministry. For I can read at home what I teach or preach publicly in the church. Yes, why do you preach? Answer: Because God wants me to be a pastor or preacher of his word, and because the people need instruction and teaching. So you truly and rightly walk in the fear of God and in love for your neighbor.
But now you will find few people who direct their works to God alone. For now they are all princes only to themselves and direct everything only to their lust and self-interest. Therefore they are real harpies, birds of prey, yes, they are devils, who should be princes and fathers of the fatherland, because they raise themselves so high and are puffed up because of their dignity, or glory, and for the sake of their high tribe, and also other inner gifts, which belong to and are necessary for worldly government. I, they say, am of royal or princely stock, I am of nobility, I also have a head, I am a great doctor, I am a jurist etc. Yes, such people are learned only to themselves, are kings and nobles to themselves alone. But in their titles, which they boast so highly, one should write thus: O how thou art so beyond all measure a great nonsensical man! For they are so blinded by their glory that they do not know that which all men ought to know very well, namely, the misery in which they were conceived and born, in which they still live, and are guilty of the eternal death and wrath of God that is upon them; nor do they see how grievously they sin in that they so shamefully abuse their high person and office, to the harm and destruction of the poor subjects or listeners.
Therefore, there is no more miserable, unhappy person on earth than a trustworthy doctor, king or prince. For above the common misery to which we are all subjected, the person or office also condemns them, and makes them guilty of many countless misfortunes, so that they should obey and serve the will of God. Therefore conclude
I therefore believe that the world is nothing but a dungeon of mad, senseless people who are blind and recognize neither the common nor their own misery and wretchedness.
How great a virtue is it in great men of distinction when they are able to humble themselves finely and to resist court! That a servant is humble is not so conspicuous, it is also a small thing: but when a king, a prince, a nobleman, a doctor, or otherwise a great rich man is humble, that is the most beautiful thing, there such humility shines as the sun and moon shine. When a regent, or any other person of higher rank than others, thinks to himself, "Oh, who am I? Why would I prefer myself to others, but only because I have a heavier burden on me for the sake of the regiment? The honor and glory is greater than that of others, but because of that I will also have to give a much greater account of the office that I have administered.
But how many are those who are so minded? It is truly a rare gift, such heartfelt humility, so that one can attain blessing and glory with God and man; whereas the hopeful, be they tyrants or doctors, are both hostile to God and man. And it can be seen that they voluntarily make such enmity for themselves and always increase it; for they are mad and nonsensical in the extreme.
Therefore you have in Joseph an excellent and remarkable example of right humility, after he was raised so high. For although outwardly he had attained great dignity, honor, and glory, and such honor had always been increased, it can be seen that at the same time as such dignity and glory had increased in him, so had his humility. Therefore, he diligently followed what Sirach exhorted us to do in Chapter 3, v. 20. V. 20, where he says: "The higher you are, the more you humble yourself.
This humility is not found in the world in those who are exalted and have high and great offices, but it is found in Abraham, Joseph, David, Jehoshaphat. And it is true that no one can be seen to have any
Let there be a difference between their office and the rule of tyrants, for they also wage war, punish the wicked and are instruments of God's wrath. And yet they are much kinder and humbler at heart than anyone else among the common rabble can be, who also weep with the people; as Joseph showed himself quite kindly toward his brothers, and wept when he saw them, forgiving them easily and gladly, since they had sinned so harshly against him.
187 Therefore this example is like a great mighty projectile aimed at the terrifying hope of this world, and puts to shame all princes, kings and doctors. For this righteous virtue in Joseph far surpasses all others, so that he has first overcome the hardship and fear of prison. Here the fear of God shines, before whom he shied, and whom he also honored, and in addition one sees in him contempt for himself and love for his neighbor. For he knows well that he still drags himself with the flesh, which is full of sins, and is also subject to the malediction and wrath of God, just like other people. After that, he had the heaviest burden of ruling over all of Egypt, both spiritually and secularly, and knew well that he would have to give an account of it. He understood all this very well, and he had many reasons to humble himself in this way; we do not pay attention to this, and we do not think that everyone will also have to give an account of his office and how he administers it. For if we thought about it, we would be much more humble than we usually are.
(188) The outward covers are necessary, namely, that one must have judges, authorities, teachers, doctors and lawyers, but these offices are only to be used to administer them rightly, and not to derive enjoyment from them. For you are not the man who should be worshipped by others; but this is God's will, that this life should thus be governed and preserved, that the works of the devil may be destroyed, and that peace and discipline and respectability may be preserved. This shall be the end, thither
all regiment shall be judged. For God does not look at any person when He gives us blessedness. Why then does he create and ordain these classes and levels of human society in this way? Answer: He does it because he wants to humble you under the burden and lead you to the realization of your weakness, sorrow and misery. But you misuse this same counsel of God, and turn it around, as it were, and even use it for the opposite, namely, for preservation of hope and pride: since it is God's will that you should serve the order of God and of men for their need under such outward coverings; which need of men God has thus wanted to help, and therefore has commanded that one should hold the authorities in honor; as Rom. 13:7, it is written, "Give fear to whom fear is due, honor to whom honor is due." For without these outward sheaths, offices, or estates, no peace and no discipline and order could be maintained.
Therefore, you should use such offices for God's glory and common benefit, and thus think: Lord God, I would rather be hidden in silence without office, without a scepter, without a crown, gold, silver, and without all such great glory and honor. But you have called me to this position, you have wanted me to rule over others: therefore I will now obey your will, and will serve the common good and not my own desire or pleasure. And always remember how all people are, how frail and miserable they are, and in what danger you stand, how great a burden you have to bear in the office you are commanded to administer, so that you may humble yourself and be awakened to call upon God for help and assistance.
190. as this most excellent example of humility in Joseph teaches in such great glory and majesty, which is far more glorious than the example of his patience he had in the cross and suffering. For it was much more difficult for him to hold fast to the word after salvation than it was for him to do so in adversity and temptation, which he endured with patience and did not allow to happen to him.
He has not fallen away from God and has not sinned against God with impatience, anger or grumbling. But to this belongs a much greater courage, since he overcame himself. For this is the highest and most beautiful virtue, as Solomon says, Prov. 16:32: "A patient man is better than a strong man, and he who is master of his own courage than he who wins cities."
191 In this life, the honor that is gained in war, if one is honest and good in it, is the highest of all; as in Achilles, Alexander the Great, and Scipio, the most glorious gifts have been: but Solomon has preferred the same strong heroes to Joseph, David, and Moses, and none can be compared to Joseph. For he is master of his courage through humility.
Therefore, first of all, we should diligently consider these examples, and then remember where we have come from and what misery and hardship we are all subjected to in general. The same, I say, should always be in our hearts, where we have come from, what we have been and what we must become again, and finally what a hard laborious office each of us has in his position. So we will get used to humility in general, and that we will keep ourselves in mind and not become hopeful.
193 But you will find in almost all people what Virgil says: Nescia mens hominum etc., that is, that people cannot well resist hope when they come to great honors, fortune and honor. And this example must always be held up to the people, that Joseph is honored here with the greatest dignity and glory, and adorned with gold, precious stones and the greatest power; all of which tend to excite people to ambition, pride and pride of place. But Joseph was able to conquer these great monsters, which otherwise set men's hopes on fire, which neither Achilles nor Alexander ever did.
194 For consider how he has been held in such great honor! All eyes and hearts in the country have had to look at him, who also honored him highly and spoke much of him.
have held. He walked along in purple robes and golden chains, being led in the king's chariot, and yet he was so minded: O Lord, I will serve thee, and take care of my neighbor in his trouble. I am indeed a prince, but if I am to say it rightly, I am more a servant of all servants.
And so let every prince, pastor or church servant, overlord or regent conclude and think. What is a schoolmaster but a servant of the pupil? The one is master, the other is servant. So God wants us to serve one another in this life and to have fellowship with one another. When I show honor to the authorities and obey them, I am not obeying the son of a shepherd, a prince or a nobleman, but the will of God and the common needs of men.
196. And because reverence and obedience to the overlords among the common people is quite necessary, such outward covers, persons or offices must be decreed in every way: And these must also be outwardly adorned and honored with purple, fine linen, royal chariots, with great titles and such other honors; not that the one to whom such honor is shown should become proud and hopeful of it, as if the honor were his own and was primarily due to him, but that God's work should be seen in him, and that the office which he administers is also God's.
For if I do not honor the authorities, I cannot live so that I may remain unharmed and safe from murderers; indeed, I cannot have peace or be safe from an evil neighbor. Therefore I honor the prince or the priest for my benefit, that I may lead a quiet, calm and honest life, that I may learn true godliness and good arts. So all this must be based on God's will and on the common needs of men. Those who consider this and make an effort to follow it, will become good rulers and teachers, both in the worldly regime and in the church, as Joseph was.
Fifth part.
Of the other graces and titles of honor, so Joseph received from Pharaoh.
And Pharaoh said unto Joseph, Behold, I have set thee over all the land of Egypt. And he took his ring from his hand, and put it on Joseph's hand, and clothed him in white silk, and put a chain of gold upon his neck. And he made him ride in his other chariot, and proclaimed before him: He is the father of the land. And he set him over all the land of Egypt.
198 Pharaoh combined and understood both offices, as Joseph was to administer them in times of peace and afterward in times of war. At home or in the country, when there was peace, he was master builder and bishop or overseer of the bakers, taverns, butchers and of the grain. In war, he ordered the warriors or made the order of battle, indicated how the borders had to be ordered and kept now and then in order to drive away the power and violence of the enemies. This was the royal power, for which it was necessary for him to have special skill and understanding.
(199) Yea, the king also put his ring upon Joseph's fingers, that he might be chancellor or secretary of the kingdom of Egypt. Therefore we see that the king was in no way higher than Joseph, only for the sake of the royal throne, as he said above. As for other things, he placed the entire burden of the land and the kingdom on Joseph.
For this reason he was a great and excellent man and a true savior in Egypt. And in the life to come we shall see how this great and excellent man, who has been useful to so many people with great praise and honor, will shine in heaven with great light and glory. For he must be placed far ahead of his fathers Abraham, Isaac and Jacob. He alone has administered the office of government with fear of God, humility, and in addition
with great diligence and wisdom, to which many other people belong, to carry the same burden. Therefore, we should not think that he was much idle or lazy, but that he was always brave and diligent in all his business.
This is indeed a wonderful praise, that he was exalted to such great glory in the land of Egypt, which was also like the king's power; and his honor was much more glorious than David's, or the other kings of Judah. Verily, such children as Joseph and Daniel were, are really like their father Abraham, and can boast of him more cheaply than the other common multitude of the Jews.
The king also gave him a gold chain and a white silk robe. And now it has often been said of the inequality of dress which was common in the countries of the east, and among the peoples who dwell toward the setting of the sun. For they wore white garments and gold, and these purple and gold. And it is said that they still use such clothing in Egypt.
After that Pharaoh made him ride in the other chariot next to him, and it was also adorned with royal glory and emblem. Thus Joseph was completely adorned with the honor and power of the kingdom of Egypt; as is written of him in the Book of Wisdom, Cap. 10. V. 14: "Until she gave him the scepter of the kingdom and authority over those who had given him power" etc. And yet his heart is not moved, under so much stimulation of hope and pride, that he should exalt himself in it beyond measure. But this is a great strength of a generous and heroic mind.
204 Finally, he also made the people proclaim before him, "He is the father of the land. And no doubt such a solemn procession must have been, since Joseph was thus inaugurated before the princes and officials of the whole Egypt land and all people. All
they saw that the king had given him the ring, the scepter, the gold chain and the silk robe, and had made him sit in the royal chariot.
(305) But here the Jews let themselves dream too sweetly, as if they also had the same honor and glory with Joseph. For they all desire such honor very much, but it is in vain and in vain. For they desire only the outward covering and person of the regiment, that is, that they may shed the blood of the Gentiles and bring them into their service: they do not inquire after the regiment itself, neither do they regard the fear of God and the humility that was in Joseph; that is, to be seven times foolish and senseless, as I said above.
But the Hebrews have also prepared a cross and torture for themselves and for us with the word abrech. For they interpret it in many different ways. Most of them consider it to be one word; others make two words out of it, ab, that is, father, and rech, as much as, tender. Father, for the sake of wisdom, and rech, for the sake of youth. I am hostile to the Kabbalists' grammar. They also say that in the Syriac and Chaldean languages the word rech means as much as the Latin word rex, king. But if one would like to kabbalisiren thus, then I would still more easily draw the word reell on the German word "reich". Therefore, I will follow those who take it for a word and interpret it to mean a very tender father of the fatherland.
The others derive it from the word barach, which means to bless, or to bend the knees. But because it seems that the letter a is contrary to it, therefore that it is one of the letters heemanthi, as they call them in Hebrew grammar, they say that a is put instead of the letter ll; which change or alteration of letters is common among the Hebrews. They interpret it in this way, that Pharaoh commanded everyone to bow the knee to the prince Joseph; which honor is still shown to all princes in all courts. And the pope also desired the same honor so vehemently that they did not bow the knee to him,
When the most holy father is carried on his chair over the guests, he is beaten with a stick, and it is not proper for him to walk with his feet on the ground. For thus they have taken or drawn from all histories all manner of ceremonies and royal pomp, and have applied it to the damned man.
I understand this word to mean that it was an exclamation that the people called out to him when they called him a father of the fatherland and praised him with a loud voice. Just as now, in our day, when people pay homage to the emperor or prince, they answer and say, "Gracious lord," to testify and indicate that they recognize him as their lord and want to be faithful and loyal to him. So the princes and officials together with all the subjects in Egypt, when Joseph was consecrated, will also have called out: abrech, that is, gracious lord etc.
V.44. And Pharaoh said unto Joseph, I am Pharaoh: without thy will shall no man lift up his hand or his foot in all the land of Egypt.
This is spoken by a figure called periphrasis, as if one must express or describe a thing with many words, since one cannot actually express it with one word. For outwardly, according to the common manner of the house rule, it cannot be forbidden that both hands and feet should not be moved when one is to perform the housework. Therefore, this opinion must not be understood, as outwardly the words read. For to lift up feet or to stir them up is to raise them up; and he will say and give all this to be understood: No one shall be judge, prince or authority in the land without your will and order; they shall receive from you the right according to which they shall rule, all who are in the regiment, that they may preside over others. Thou shalt appoint and establish authorities and superintendents or overseers from time to time over all the land of Egypt, and no man shall arrogate to himself an office or regiment to administer the same without thy will. So you must speak this figure or way
It is a concept that relates to civil life, and it comprehends in itself the greatest power and glory given to Joseph.
V. 45. And (Pharaoh) called him the secret council.
Now this is another cross for the Hebraists to torture themselves with, for they do not know whether this is a Hebrew or Egyptian word. Jerome disputes that it means in Hebrew. One who can invent or guess what is secret, dark or hidden. But I see no real cause for this interpretation, especially in the word paneach. For the other name seems rather to give this sense. But there are many words common to many languages. As the Hebrews, the Latins, Greeks and Germans keep the word "sack". So vinum in German means wine; fenestra, window. For the languages are not so different from each other that some of them are not sometimes the same and should not rhyme with each other. Therefore I think that this name was common among many peoples. However, I cannot judge to which language it actually belongs, to the Egyptian or to the Hebrew, and the grammarians do not assert anything certain about this. But Jerome is of the opinion that these are Egyptian words, which are called as much as salvator mundi, savior of the world, by the Latins, and that because Joseph saves the world this time from the impending doom, which can arise from the theurge. But I simply confess with Lyra that I do not know. However, there is no doubt that it is such a word, which means a special dignity, or a high office, or a merit and reward because of the interpretation of dreams and special wisdom that Joseph had.
211 Moses described how Joseph was exalted over all Egypt, so that not only the citizens, peasants, and other common subjects, who were private persons and without office, but also the princes and officials were subject to him. He himself, however, did not have to obey or be subservient to anyone but the king. And is truly a
Wonderful thing, how he alone could have accomplished such great things. He will undoubtedly have chosen a number of intelligent, skilled men who could have given him good advice and helped him. For it often happens that the least rulers need the help and counsel of many others; just as in the villages the judges are in the habit of taking the magistrates to themselves. How much more has the help of many people been needed for the administration of the whole regiment in such a large kingdom! So Moses, when he administered the office of king among the people of Israel, also took to himself other princes and councils, item captains over a thousand, and else captains over ten, and such like others. For it is toil and trouble enough for one man alone to rule and preside over ten others.
212) But it can be seen with this text, as if the same should gloss over the ambition and hope and defend it, because Joseph so easily and willingly accepted without any refusal the ring and golden celts, and in addition the heaviest office, to govern both the authorities and subjects of the whole kingdom of Egypt, also took upon himself, so that no one in the whole country could do anything without his will and command: that, I say, seems much too hopeful and ambitious. For why did he not reject this with the same humility and refuse it, as he said to the king when he was to interpret his dream: "This is not with me, God will prophesy good things to Pharaoh"?
To this I answer thus: It has been said before that in all reigns one should look primarily to God's order and will, and in this place the very same doctrine is also held up to us and commanded to judge us according to it, namely, that God, out of special counsel, has willed that in this life there should be such outward shells or persons, that is, distinguished estates and offices among men, who have civil fellowship with one another.
214. for it is necessary that the authorities, kings and princes, with special-
They are surrounded and adorned with outward splendor and ornamentation. As, call the city servants to follow the judge, this has a semblance of courtliness and ambition: but God wills that such a distinction of the classes should be. Thus the king wears scepter and crown, the nobility also has its ornament and coat of arms before others. For such ranks are established by God's will and order. As in the high schools, for the same reason, we also keep the degrees, that some are made masters and doctors; although in truth such a thing is bad and small in itself, but one must serve the people in their need, which demands and wants such a difference of persons. For otherwise the subjects would despise the authorities and trample them underfoot, if they were not somewhat higher in rank and dignity or glory.
(215) Therefore Sirach says rightly: He who is chief among the brethren and is their ruler shall have the greatest honor. For our Lord God wills that the rulers be held in honor, as Paul teaches Rom. 13:7. He wills that the authorities be held in contempt. For the devil, who is a prince of this world, is subject to confound and even to reverse or destroy kingdoms, regiments and households. And we would not be able to remain unharmed and safe from thieves and murderers if we were without the regents. All cities and families would be filled with fornication, adultery, thievery and murder. For it is still difficult to maintain discipline in this way, since we have authority, lest sometimes wicked, unruly people attack our body and property to damage us. Therefore, such bad boys must be forced and punished with fire, sword, wheel, prison and all kinds of other punishments, by which the devil is driven back in the disobedient unruly people. Otherwise, all vices would soon take over by force, so that people would want to do everything they desire with impunity.
216 Therefore, the persons and offices must always remain, of which St. Paul says Rom. 13:3, 4: "If you do not want to be afraid, you must not be afraid.
before the authorities, do good; then you will have praise from them, for they are God's servant too good for you. But if thou do evil, fear; for she beareth not the sword in vain." These are outward sheaths or offices of wrath against the wicked, and of comfort to the pious, and good to them that are oppressed or afflicted.
Joseph understood this very well. For he is a man full of the Holy Spirit. Therefore he accepted the rule over all Egypt in the fear of God and humility, and had much more work in the same office than before in slavery and imprisonment; as the Gentiles also lamented. For of this they still have the saying of Bias, who was one of the seven wise men of the Greeks: Magistratus ostendit virum, that is, Where a man is commanded to hold a magisterial office, it is evident what kind of man he is. And Cicero also says of himself: O! me falso, quod nunquam fui, sapientem habitum: O! how have I been so unreasonably taken for a wise man, which I never was. And Demosthenes is also said to have said: If two paths were presented to him, one leading to death and the other to the regime, he wanted to take the path that led to death.
In this regiment, Joseph kept himself reverent and humble toward God. For he knew well that this burden was imposed on him for God's sake. He must also have often wished that he would rather be in prison or at home with his father's herd or cattle and eat goat's milk than in such a high state to which he had come, where he ruled well and blissfully. So he was undoubtedly of such a mind that he thought and said: I would rather that this office be given to another and that I live in silence for myself alone. For he who is diligent in his office, as Paul exhorts Rom. 12:8, so that he punishes the wicked in earnest, and keeps above the law, good order, discipline and righteousness, will truly provoke and invite upon himself the wicked restless men, as well as the devil. Therefore it is a manly work and
a great virtue, so that we do not soon become angry and fainthearted when the devil comes against us with all his might.
(219) Yes, it is also necessary in the house government, when one has to govern the servants, wife and children, that one has a manly heart and is undaunted. That is why all the wise men of the world have complained about the hardships of ruling, and that is also why tyrants tend to come. When they see that their . When they see that their counsels and their actions, which are all very finely ordered, have no progress or happiness, or that others resist them, they become mad and senseless, and turn pious princes into tyrants, who then try to break through by force and other people's harm, which they think is in their way, and thus maintain their power. For they are not brave heroes who could force themselves, but hang on and follow their anger and desires. This is not what Joseph's regiment was like.
220 I still remember that D. Staupitz said of his government that he had wanted to rule according to the strictness in the first three years, but that it had not been advisable for him. In the next year, he ruled according to the laws, according to the advice of his ancestors and elders, but he did not want to do the same. In the third year, he began to rule according to God's will, calling upon God and praying; and yet he was not always fortunate. So he says at last: I did what I could do, since I had despaired of all this counsel and wisdom. For although God wants us to call upon Him, He does not hear us according to our wishes and thoughts, in which we are in the habit of prescribing to Him very wise and beautiful counsel.
Therefore, we should do what we can, and when obstacles arise, we should be patient and adhere to the common saying: Mitte vadere, sicut vadit, quoniam vult vadere, sicut vadit: Let go as it goes; for it will go as it goes. And as it is also said in the German proverb: He who cannot lift the heavy stone, let him lie. For it is
never been a regiment without complaint and the greatest trouble. And Joseph will no doubt often have wished that he would only let the golden chariot drive and have his being at home in silence among the shepherds. For the devil loves to hate and destroy all regiments and authorities, which also forbid the works of the prince of this world and punish death, unjust violence and theft. The devil opposes this with all his might: "Thou shalt not resist me," he says, "for this is my office, to mix everything up and throw it into a heap with hatred, envy, fornication and adultery. But because thou resistest me in this office, thou shalt know that I will also set myself against thee for and for. The rulers, who are fainthearted, soon become despondent, sleep on both ears, become sure of themselves, lazy and careless, let all things go as they may, leave all the care that they should have in the government. But these people are hardly sinning against the teaching that Solomon gave in his Ecclesiastes.
They say of Duke Frederick, Elector of Saxony, that he finally grew tired because of the great burden and many worries, and said how he often looked at all kinds of people and asked which would be the very best and most blessed life in the human race, after which all scholars and philosophers had previously researched with great diligence. But he is said to have judged it in the same way as Virgil in his book Georgica, where he says: O fortunatos nimium, sua si bona norint, agricolas etc.: O how overjoyed the country people would be if they knew their own goods. For he said that pious princes and overlords lead a miserable life and status: but those who deal with agriculture have the most blissful life and good days, because they live safely and quietly under the protection of their lords with wife and child.
For the authorities are everywhere and yet are nowhere, if they want to carry out their office rightly and faithfully. But he who governs only for his own benefit will never govern honestly or happily. For
It is not enough to wear a gold chain or purple robe and to be driven in chariots or to ride on great horses, so that you may only follow and indulge your own lust or desires; but it is part of this that you should serve your subjects and the common good.
But when others see that the burden of administering the government is greater than the honor that comes from it, they flee from such toil, even though they know that they are born to the same state and called to it by God, as are nobles and princes. For why, they say, should I take on such great labor in vain, not knowing how it will turn out? I would rather live alone and have quiet days, put on a cap etc. But see what follows from this, and what the monks do with such escape; and is a true word, as one is wont to say: Desperatio facit monachum: Desperation causes people to become monks. For they are in despair not only for sin's sake, but also for the sake of housekeeping and worldly rule, that they do not want to bother with it.
(225) So we see that there are many who look only to carnal pleasure in marriage, dreaming and waiting that in that state alone there will be pure pleasure. But when they do not succeed in having such pleasure, but all kinds of tribulations occur daily, then they begin to complain about the marriage state, to curse it and say that they are miserably deceived, they had not hoped that it would be like this for them.
. 226 Against such aversions, which tend to occur in all states, the Scriptures teach that one should by no means flee from it, where one is called to the regency, as Saint Paul says 1 Tim. 3, 1: "If anyone desires a bishop's office, he desires a delicious work," that is, which is useful and pleasing to God. It may be burdensome, unpleasant and not good for you, but it is highly pleasing to God and very useful for the church and the whole community in the countries and cities. Do not stand like the bullfinches and monks after bishoprics and prebendaries, or parish priests.
The people of this country are the ones who try to bring to themselves those who are the spoils of the devil and cannot be saved in the state in which they live outside of God's order, only waiting for their pleasure with drinking and eating and other idleness.
Therefore, one should not lead such an idle, tender life. Epicurean life, because one withdraws from all kinds of rule. For God says Gen. 1, 28: "Fill the earth and subdue it, and rule over the fish of the sea" etc. But that I may somewhat restrain thy evil desire and ambition, the field shall bear thee thorns and thistles, and "in the sweat of thy face shalt thou eat thy bread, until thou return unto the ground from whence thou wast taken" etc., Cap. 3, V. 18. 19.
Yes, but who can bear the sharp thorns, sadness, all kinds of toil and labor? I would rather flee, people say. No, you should not flee from it, but soon from childhood you should get used to serving not pleasure but the common good in this life. For this reason you should go to school, learn good arts, and train yourself so that one day you will serve the community, whether in the church or in the secular police, and this requires a learned, patient, and strong man who has courage. You must accustom your heart to such virtues and awaken it to them. But if you choose the life of a monk and prefer it, Satan will certainly throw you out of paradise headlong into hell. For the monks are nothing but inutilia pondera terrae, a useless burden of the earth, which devours and consumes the houses of widows and the goods and chattels of poor orphans; that is not a godly but a devilish life.
For this reason, you should remember that you were born and called by God to serve your neighbor. And among the other punishments of original sin, being a ruler is not the least; it is almost the other punishment next to death. Indeed, some of the pagans, like Demosthenes, did not consider death so bitter as the administration of the regiment. And Augustus, who was a very wise and blissful emperor
1410 L. X. St-ss. Interpretation of I Moses 41, 45. w. n, AM-soos. 1411
The others, however, as Nero and Caligula, have become women of diabolical nonsense, and have left the bridle free to their evil lust and desires, and have freely done everything that they only desire.
230. We are indeed by nature and because of original sin eager that we may rule, and have drunk this poison by inspiration of Satan in paradise, since he says Gen. 3, 5: "You will be like God" when you eat of this fruit. Then God said again: "Well, I will atone for your lusts; because you desire to be like God, and that you may preside over others and rule over them, I will give you enough to rule.
231 Therefore, to be a ruler and to preside over others is truly not a light or small punishment, but a severe and horrible punishment against original sin, so that we may learn how great is the wickedness of men who are ruled, and of Satan as well. For no one understands or believes the same except those who are in the reign, which the devil resists with all his might. And the prince Michael contends not only in the church, but also in worldly police with the evil angels. For robbery, theft, fraud, and death are works of the devil, which the authorities cannot remove from the hearts of men, but they punish the outward vices with the sword and other punishments as they can and like best. For it therefore carries the sword by divine command and because of God.
For this reason, those who are in authority should always remember their office and keep themselves manly in it. For this reason God has adorned them before others and honored them with special dignity and glory, with purple, gold and other ornaments, to frighten the devil and the wicked. For original sin rages and is senseless, and the devil drives men to all kinds of sin and shame.
233. yes, now this is what God says Gen. 3, 22: "Behold, Adam became when
our one." The "one" has a good year. It is true that all men desire to wear purple and gold, and to bear great titles and names; but when difficult questions arise, special cases and great business, then we see first of all that it is a great heavy burden. It is therefore necessary to have a manly heart and strong courage, and not a womanly or pusillanimous heart, knowing that it must bear the burden and punishment of original sin.
For this reason, I have often been comforted by the text in the Acts of the Apostles, Cap. 13, v. 36. V. 36, where David is said to have served the will of God, yet his regime was very wretched, full of turmoil and all kinds of confusion in both the political and domestic regimes, so that there was no great difference between his regime and that of Herod. How often we may think that he sighed and said: O! if I would now tend my father's sheep at home, how gladly would I hand over this royal scepter and crown to another!
But this is our consolation, that we know that we deserved these punishments in paradise, because we let ourselves be lusted after by God. Therefore God tells us that we should also be gods and rulers; and yet he turns such punishment into grace and mercy, and not into wrath or disgrace; indeed, he considers it an obedience and pleasant service. You, he says, shall serve me in the ministry; I will have you thus to preside over the common benefit. Then the great misfortune and the common misery will be alleviated to a certain extent. Yes, everything will be wonderfully adorned, since we can be sure of God's will that he will accept his order in the office of the authorities for the most pleasant obedience. Therefore, I know that I am serving the will of God when I am fulfilling my duties according to my ability. And if my diligence and counsel are hindered, then my evil desire is kept in check: but if I am successful and succeed, then all this is to God's glory.
236 I say this for the sake of the carnal dreams of the Jews, who only have the desire
and the outward appearance of the rulers, they also desire to ride on golden chariots, and hear that the people before them want to proclaim them and rejoice for them: but the heavy burden, toil and work, which belong to it, they do not intend to carry and do not want to carry. Now a regent must be a righteous and courageous man who can bear the burden of the common regiment with great fortitude. He must be able to eat sour soups and bite into a sour apple, as we bit into a sweet one in paradise. God has decreed the punishment, which is severe enough, in paradise itself, and yet uses it for his service, and wants it to be a remedy or help against sin, so that the hope and ambition of men may be killed, according to which we want to be gods. Therefore, I say, one should not seek pleasure in it, since one is to serve the will of God, but the killing of ourselves, divine order, and that the neighbor may be helped with it.
I have no doubt that the honor and glory of Joseph would have been more burdensome than his imprisonment and other miseries. Therefore he is presented to us as an example, so that we do not become fainthearted and despondent when we have to administer a regiment; and that we also do not indulge our own lust and flee from the regiment: but if we are called to it, that we then carry out our office with steadfastness, whether we are well or ill.
238 And let the young journeymen soon resolve in their hearts from their youth that they will do this: I will diligently study the Scriptures and other good arts, that I may serve God in my office. For I am also one of the poor sinners in paradise, therefore I must also have thorns and thistles in my field. In the meantime, however, I will be content with this honor, so that in this office and obedience I may be sure of God's grace and gracious will toward me.
Sixth part.
Joseph's marriage, and how he goes out to gather grain.
V. 45. And he gave him a wife, Asnath, the daughter of Potiphera, the priest of On.
Joseph was now given free, and was powerful in his own right, and was set over the entire Egyptian land as regent, and yet he did not want to enter the marriage state without his king's advice and will, so that he would prove his obedience. For he did not ascribe to himself the highest and royal dignity, nor did he want to arrogate the same to himself. He also did not abuse his power to make the kingdom restless or to drive Pharaoh out through rebellion, which sometimes happens to restless people among the wicked, since he did not lack opportunities to cause turmoil or unrest. For he had the whole of Egypt in his power, and will no doubt have had great prestige and favor with many, and some may have offered him the scepter and the royal crown. But he remains fine in the fear of God and gives the king his due honor, shuns him with reverence; and since he does not do without the king's will what he would have been free to do, how could he have started something greater without the king's command?
(240) Then it is not only shown here how Joseph was most willing to be obedient to the king, but it is also an excellent sign of Pharaoh's love and favor for Joseph, because he wanted to honor him in this way, namely, by giving him an honest, virtuous virgin of good lineage in marriage. For she was a daughter of a great man and high priest among other priests, who were held in great dignity and honor among the Egyptians, as will be seen in chapter 47, v. 22. V. 22, where the priest's land is freed, that they were not allowed to give the fifth part of it for valuation.
For this reason, out of the special advice and favorable will of King Pharaoh, he took as his wife this virgin, who was born of a high lineage. For the king took care to honor him as highly as he always could, so that his prestige and power would be much greater and more glorious, also for the sake of his father-in-law, who was a high priest in the kingdom of Egypt.
242 But almost all who have interpreted this book have disputed in this place whether this Potiphar is the same man who was Joseph's master and bought him from the Ishmaelites. The Jews and also Jerome, who followed them, put forward great lies here. For after the same chief over the butchers and Joseph's lord was mentioned above, Cap. 39, is called in Hebrew saris, that is, a eunuch or a man of the blood, they ask how it is possible that he could have begotten a daughter. For the shameful blasphemers and hopeful people only make a point of speaking evil of the Gentiles, and that they may also blaspheme what is good in them, and if they have done right. For they only want to be God's people, and do not grant the poor Gentiles what they have ever done honestly or praiseworthily. Therefore I gladly resist their spirit, because I know that they always speak evil of the Gentiles out of a spiteful and proud heart. And so they have written how Potiphar bought the young man Joseph, and because he was very beautiful in form, wanted to abuse him for fornication. But God had prevented such a sin, namely by withering Potiphar's male member so that he could not beget children. This they have easily invented, but they bring no cause or testimony to prove their poem with it.
243 Augustin also let it get sour to resolve this question, and finally decides thus: If someone wants to believe that two Potiphar were, he does not sin with it against the holy scripture, and if one wants to believe it, this can happen without danger to the faith.
244. I firmly believe that their two
of one name, and that this was a common and customary name also with many others; as our people also like to take names from kings and princes and to use the same, as, Maximilian, Ferdinand, Carl, but much more from those who were holy, as, Heinrich, Kunigunde, Conrad. And in Saxony from Lothar or Luther, as Caesar calls him, a famous name and great lineage was born, namely, the Lüder. So in Egypt their many have used the name Pharaoh with an addition. Phera is actually Pharaoh, and Poti: but what the correct etymology of the same word is, I will order the Hebraists to investigate.
(245) Therefore I consider that this priest Potiphar is another man than Potiphar above, so that Joseph did not marry his master's daughter. And it seems that he had wisely foreseen and guarded against it, because the example of the mother, who had been an adulteress, was in the day. Therefore, I think that the pious, honest and chaste young man would have abstained from the same marriage with the daughter, who had a dishonest mother, with diligence and good intentions.
246 For thus the monk advised: Whoever wants to marry a girl should not look at the father, but rather at the mother. For the daughter generally follows the life of her mother. And the Germans also say in a proverb: The beer tastes like the barrel. If the mother is a whore, the daughter is not pious. However, it may well happen that a dishonest mother or godless father beget a pious honest son or daughter, and vice versa. Now it is my opinion that there were two men of the same name: the former was a magistrate who looked after the flesh over all Egypt; but this one was a bishop over the church and who looked after the worship of God, whose daughter Joseph had freed on the king's advice. But I will leave it undecided whether this opinion is true or not, because faith and Christian religion are not in danger.
247 One should rather have asked why this holy man Joseph had taken an idolatrous wife, who was the daughter of a pagan and godless priest? For it is quite plausible that all the priests in Egypt, as well as among the other heathen nations, were godless, and knew nothing of the promises made to the fathers. Why did he not rather take another from his people and family on the advice of his father?
248 But to this I answer thus: There is no doubt about it: all these priests, even though they knew nothing of the teaching and promise, will have been honest and righteous men in a worldly way. And it was not a sin to take a Gentile's daughter in marriage. For Abraham also took Sarah to wife in Ur in Chaldea, which was a predatory and godless city of the Babylonians. Yes, he himself, Abraham, was also initially a godless man, as is written in the Book of Joshua in 24 Cap. V. 2: "Your fathers dwelt in times past beyond the waters, and served other gods. It would not be proper for me to say this about great men, but Joshua is purely shy about calling them to account for their former godless ways. And it was a great blessing that God called Abraham from Ur in Chaldea and revealed to him the promises of Christ.
249 So Rebekah was in the house of the wicked Bethuel; Leah and Rachel were born of Laban, who was an idolatrous man. But Jacob's sons did not take pastors from their family, but from the families of the Cananites. Abraham took Hagar, who was an Egyptian maid; Boaz took Ruth, a Moabitess; Salma, the prince of Judah, took Rahab, a harlot; and after that there were more marriages in Egypt. Although Asnath was also godless and had not yet been instructed in the right knowledge of true godliness, she nevertheless took Joseph as her wife without sin and thereafter taught her the right worship of God and how to call upon the true God. But now it can well be
It may be that many of the Egyptian priests, having heard Joseph preach and marveled at so many beautiful virtues in him, have been converted to right godliness and have renounced their idolatry; as David says in Psalm 105, v. 22, that Joseph was a bishop of all bishops and teacher above all other teachers in Egypt.
250 And that the king also was godly, or even had some light of it, can be understood from his words, because he said above, v. 38, that Joseph had the spirit of God. From this it is clear that he did not have or honor many gods. For these are the words of such a man who serves God alone. And perhaps in Egypt there are still some signs and a small remnant of the teachings of the fathers that Abraham taught there, although they have generally been somewhat obscured. As it tends to happen, where the teaching of religion is spread, that the devil mixes in his weeds for and for. In our time, the teaching of the gospel, since it has again been purified and established, has won and brought over many people who had previously been burdened with the tyranny of the antichrist, the pope; but at the same time, Anabaptists, sacramentalists, and other red spirits have gone out from us, who have brought forth such teaching about the holy Trinity and the incarnation of Christ, which is obviously false and ungodly. For they were not of us, although they were with us for a time, but they did not mean or seek the pure doctrine, but only their honor and a great name.
251 Thus the Egyptians first heard the pure doctrine and promises from Abraham; but these were subsequently obscured among them by the false teachers, until at last Joseph renewed such doctrine again.
252 And from this I conclude that Joseph had a holy and godly wife in marriage, whether she was taught by Joseph immediately before or after his marriage. And she became a mother in Israel and a real old mother, as Rachel, Leah and Tamar also were.
1418 L.X.VI-SS. Interpretation of Genesis 41, 45. 46. W. n. Ans-sosi. 1419
For she gave birth to Manasseh and Ephraim, who were the fathers of two very powerful tribes.
253 And this is to prevent the pride of the Jews, that they may know that they do wrong in so despising the Gentiles, especially the descendants of Harn. For were not Ephraim and Manasseh born of a heathen mother? Moreover, they may look upon Rahab the harlot, and Ruth the idolatrous, and Tamar the Cananite, who was defiled with the incest of her father-in-law. Why then art thou so proud, O wicked Jew, when thou art born of heathen seed, and hast been nourished and suckled with the milk of a woman that was a stranger?
254 So Asnath is also counted among the holy old mothers and matrons of the house of Israel. For she is a mother of two very illustrious and royal tribes. After Reuben lost the firstborn, Ephraim and Manasseh took his place; as the same is told in 1 Chron. 6:1, 2: "The children of Reuben, the first son of Israel (for he was the first son, but by defiling his father's bed, his firstborn was given to the children of Joseph, the son of Israel; and he was not counted among the firstborn)." This is how great God esteemed the Gentile women, so that He would testify that He had not rejected the Gentiles as those who were to be maledicted, as they even curse the Jews, who are an obdurate and blinded people. For since they impose the Gentile blood upon us, they do not see that they thereby defile and condemn their own origin and birth.
Now our Lord Christ hath given birth to many nations of the blood. For he has Rahab, Ruth and Tamar as mothers. And because he is not ashamed of them, and Egyptian, Cananite and Moabite women are also counted in his register of births, why do the unholy Jews have such a great abhorrence of our blood, as of something stained and defiled?
256 The same may be said of David and the other kings, as well as of the other kings.
have been born of the same mothers. "For with God there is no respect of person," Acts 10, 34. 10, 34. Col. 3, 25. And this is written for our comfort, so that we may know that God is not only God of the Jews, but also of the Gentiles, Rom. 3, 29. For even though the Gentiles were not circumcised, they are just as dear and pleasing to God as the Jews, and in the most famous and greatest generation of Judah there was a mixture of the blood of Tamar. Finally, although no promise was made to the Gentiles, they are also included in it. For thus the promise reads: "In your seed shall all the nations of the earth be blessed."
V.45. So Joseph went out to see the land of Egypt.
The first year he stood before Pharaoh, and ordered what belonged to the house regiment, discipline and good order at the court of the king, before he took on the political or world regiment. For this reason, he did not go out to gather grain, but only to see the country, to inquire about the state of the religion, the courts and the authorities, and what life and customs were now and then in the cities and among all classes; and yet he remained at the king's court. And this, in my opinion, happened in the first year, before the fertile and rich years began.
V. 46 And he was thirty years old when he stood before Pharaoh king of Egypt.
258 At the time Joseph interpreted the dreams and took a wife, he was thirty years old: which Moses therefore tells, that it might be inferred how long he had been in prison and bondage. In the seventeenth year of his age he was sold, but in the thirtieth year he was raised to royal glory. For this reason he served his master faithfully and well for ten years, improving his house and increasing his goods and possessions so that he became rich. But he was in prison three or four years, having been accused of adultery by his master.
Mr. Wife, the adulteress, had been accused.
Now this is written for our learning, so that we may understand the great sorrow and misery Joseph suffered, of which the 105th Psalm v. 18 says: "They bound his feet in a rod, his body was bound in iron. You may understand the iron to mean that his body was bound with chains, or in the sense that Simeon said to Mary, Luc. 2:35, "And a sword shall pierce through thy soul." It does not rhyme badly that in the first storm and fury of his master he was put into the stocks, but afterward he found favor with the jailer, who loosed his fetters and commanded him to keep the prisoners.
This example is held up to us, so that we may become accustomed to patience, and also to hope and constancy in the cross and in adversity, even though the long delay before we are helped greatly troubles and torments our hearts. For God sees the end of our affliction, as He says to the children of Israel Jer. 29:10, 11: "When seventy years have passed in Babylon, I will visit you, and will raise up My gracious word against you, and bring you again to this place. For I know well the thoughts that I have toward you, saith the Lord, thoughts of peace, and not of sorrow; that I may give you the end that ye wait for." He says that the prison of Babylon will not last forever; it is to last seventy years, but it hurts to be patient and to wait for the end.
For this reason all these things are written, that we should read and consider them, and that we should learn to bear and endure the hand of God, who is kind and fatherly to us. For the time of punishment or tribulation is not an infinite time, as it seems, but God has determined certain hours and moments. Therefore it is only necessary that we persevere and remain steadfast, as Christ says Matth. 24, 13: "He who perseveres to the end will be saved.
262. look at the example of all the other patriarchs, how with great constancy they persisted in their mourning and affliction; so
you will also see in them the right fruit of patience and constancy. As this divine and high work of the honor and exaltation of Joseph shows, who would never have come to such great honor if he had not been so afflicted, killed and oppressed. "Unless," says Christ John 12:24, "the grain of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit."
This is presented to us diligently and always by the Holy Spirit, so that we may know that we believers are indeed tempted, but not corrupted and brought to nothing, so that we may also follow their faith, and hold to it and build ourselves up. Virgil says of Aeneas that he also raised up, comforted and strengthened his companions with examples of the previous salvation and said: O dear companions, we know well what misfortunes we suffered before; o! we suffered much more before; God will also put an end to this misery and misfortune. Item: Superanda omnis fortuna ferendo est that is: One must overcome all misfortune with patience, and one must neither cease nor slacken. If the Gentiles have overcome all kinds of misfortune and hardship with such great courage, why should we Christians fail to do so?
V.46-49. And Joseph went out from Pharaoh, and passed through all the land of Egypt. And the land did so the seven rich years, and gathered all the meat of the seven years that were in the land of Egypt, and put it into the cities. Whatever food was growing in the fields of each city, they put into it. So Joseph piled up the grain in abundance, as the sand of the sea, so that he ceased to count it, for it could not be counted.
This is now a different departure than the one above. For now he is taking up the regiment in the country, and is not only staying in front of Pharaoh, but has ordered the court regiment to another, and he rarely comes back to court. For he now has to travel again through the whole of Egypt, which he has to
And now he orders the barns or granaries and other things from one place to another and from town to town, and counts the annual income in the whole country. Everything is going well, and the subjects of the whole country have willingly submitted to him, have paid homage to him and are obedient to him with the utmost willingness. Thus the kingdom was beautifully organized and well ordered everywhere, and it truly seems that there was a golden age in Egypt.
Now Joseph bore a great burden, which he could not have borne if Pharaoh had not stood by him with his power and helped him. For in this way Pharaoh won the hearts of his subjects, so that they also became favorable and obedient to Joseph. And where these two things come together, it easily follows that one also honors the authorities and shuns them, and that in all counsel and in everything one does or acts, there is happiness and salvation. is happiness and salvation. For the authorities are not feared for the sake of punishment, but they are honored and kept in view for the sake of their virtue and wisdom. But when a henchman, in Hebrew maabir, rules, by which name Seleucus Philopator is called Dan. 11, 20, there is no willing obedience. For there the person is despised who does nothing that is proper for the authorities to do. Therefore, in a ruler these things should be together, namely. Reputation and authority and reverence, although this is a common commandment of St. Paul, Rom. 13:7, where he says: "Give honor to whom honor is due, fear to whom fear is due."
The people are awakened and moved to reverence by the virtue, wisdom, justice and moderation of those who are in power. For this reason Joseph is held in such high esteem by Pharaoh, and likewise by other rulers and subjects in the land, that if he so much as looked at anyone and waved, or so much as lifted a finger, obedience followed immediately on everyone's part, and everything went off happily. He has them by force
This is what tyrants are wont to do, whose rule is enforced only by force, and who nevertheless do not succeed in making their subjects obey them from the heart; on the contrary, they make it so that they cannot be favorable to them.
It is a great blessing when the people are astonished at the wisdom, godliness and happiness of princes, and take pleasure in their sight and vision, in their rule and praise, so that they think they must be obedient to their lords out of special favor and love. But if the princes, because of their sin and shame, have an evil cry among their subjects as well as among everyone else from time to time, so that people say, "Our prince is a villain, a murderer," that is a very wicked, unfortunate regiment.
For this reason, Joseph continues to fulfill the office of a pious ruler by gathering the grain and appointing special barns or granaries for it in all the cities. For he has not been negligent or lazy. And even though he had a very great reputation and great authority because of his wisdom and all other virtues, and also because of the Holy Spirit, which Pharaoh had inspired in him, it is still necessary to be diligent and brave.
For people never perform their duties so diligently that they do not need the lord or ruler to look at them himself. The ancients indicated this by writing that Jupiter had a human eye in his scepter, which is a very beautiful sign. For so it is said in the common proverb: Oculus domini impinguat equum: The eye of the Lord makes the horse fat; item: Frons occipitio prior est: The forehead is closer to us than the occiput. This is said: It is useful in all regiments and also necessary that one visitire and has a diligent attention on all things, so that it happens right everywhere. That is why Joseph also diligently inspected everything in the whole country; he kept his eyes on the land and not outside the land, which lazy and rash people are wont to do.
270 Therefore, faithful bishops and overseers belong to the church office, who keep the pure doctrine and the right use of the holy sacraments with seriousness, who know how to distinguish the false ungodly doctrines from the right doctrine. And such bishops must watch so much more diligently, as much more eagerly do the ravening wolves seek to kill the poor little sheep. As we can see, the heretics and the pope are very brave, do not sleep securely, nor do they snore, but wait very eagerly for all kinds of opportunities through which they would like to deceive and seduce the hearts of the godly.
But now I want to come to the text again; because there I do not like at all that our interpreter in Latin took too much liberty and interpreted this passage by himself, as he pleased, by a paraphrase, that is, as he expresses one word by many other words, and yet did not understand himself what he spoke. For thus our Latin text reads: Venitque fertilitas septem annorum, et in manipulos redactae segetes congregatae sunt in horrea Aegypti, that is, And there came a fruitfulness of seven years, and the harvest was bound in sheaves and brought into the granaries of Egypt. It is an untimely rhetoric that he used all here. For one should keep the words in the text, and interpret the same. Therefore one should give it from the Hebrew text in Latin thus: Et fecit terra in septem annis fertilitatis ad acervos, et congregavit, scilicet Joseph, as we have also rendered it: "And the land thus the seven rich years; and gathered all the food of the seven years." For Jerome and Lyra also understand it to mean: segregare in manipulos, that is, to gather into the sheaves.
272 But when it was threshed, he gathered together great mighty heaps in seven years. After the land was carried, he gathered all the food for the people to use in the barns or granaries. He was a very prudent man, so that he did not put all the income of the seven years in one heap, but had the food of the field laid out in each city, which was to be used by the people.
Joseph decreed that in each city he would collect the grain that had grown in the surrounding fields, not collectively, but distributively, so that each city would have its own granaries.
In this way, the order in which Joseph kept the grain is praised. Which order is also highly praised in other things. For what one arranges in an orderly manner always turns out better and goes more happily from place to place, both in the world and in the home, than mail does without a certain order. One always wastes more if the regiments are not ordered properly and in good order, as can be seen at our prince's court. For if the latter would reform it and bring it into proper order, there would be no need for so great an innumerable expense; for good order preserves nourishment, but disorder scatters and brings everything through. So we see that those who are good housekeepers, and have their house in good order, according to which they govern everything, easily become rich.
274 I say this against Jerome, who, by giving the text so broadly, has obscured and perverted this order. For there is no doubt that everything was very well ordered and arranged, namely, with the harvest, with threshing and how it should be collected in heaps, yes, also how one should deal with horses and wagons, and otherwise with the very smallest things. He leaves to each city the income from its fields, takes only the fifth part of it without any harm to the people, and collects the same and puts it down, pours it on the granaries, so that the supply of food against the future drought may always increase and become larger. For this reason he adds in the text: "So Joseph piled up the grain in abundance, like the sand of the sea, so that he stopped counting"; which is not to be understood of individual grains, but of the bushels of grain that had been gathered. And yet the same many grains very beautifully arranged
and sent each one to its place. This is the first piece of wisdom Joseph used in his government.
Seventh Part.
Of the two first sons born to Joseph, and of the Theurung, which arose after the seven rich years.
V. so. And unto Joseph were born two sons before the precious time came, which bare him Asnath the daughter of Potiphera the priest of On.
We have said about the seven rich and fruitful years, with which Joseph collected the wheat and other grain into the barns, which were decreed in Egypt. But what is now told about the sons of Joseph seems to be useless and futile. And also the words do not rhyme very well. For thus it reads according to the Hebrew: Joseph. natus est duo filii: Joseph is born two sons etc. But I will order the grammarians to explain why such an excellent great orator, as Moses was, spoke so inconveniently.
This, however, belongs to what has been said above, against the foolish hope and boasting of the Jews, who despise all Gentiles, regardless of their own maternal blood, which was Egyptian, Chaldean, Ammonite and Moabite. Just as if I wanted to condemn the Jews, and they would also convince me with the holy scriptures that I was born of a Jewish mother, then I would be justly accused and charged with my sacrilege. But they are impudent people and cannot be moved by any testimony or way to recognize their error and to mend their ways.
277 Therefore this is an excellent text, which testifies that two very famous and notable tribes of Israel were born of an Egyptian mother, to the shame of the Jews and to the glory of the Gentiles. And we shall hear in the judgment and life to come how
David and the other patriarchs will greet these pagan wives, namely, Rahab, Ruth, Tamar and Asnath, the mothers from whom they were born according to the flesh.
278 Although there is no doubt that Joseph had both sons circumcised, he was wise enough not to force the other Egyptians to be circumcised. For it is not read in any place that the king himself or anyone else in the land was circumcised. And we will hear later in 43 Cap. V. 32, that it was not proper or even an abomination among the Egyptians to eat with the Hebrew shepherds. And though it was lawful for the sons of Jacob to go to the court, that they might eat there, because of the great renown, honor, and glory which their brother Joseph had there; yet Joseph and his brethren did eat alone, especially in a place of their own.
Thus Joseph ruled over the kingdom of Egypt, which despised the ceremonies and customs of the Jews and was abhorred by them as far as circumcision was concerned, and yet he heard the other parts of the right doctrine from Joseph. God led him strangely in this reign, since his religion was accepted in part and rejected in part, namely, that faith and the knowledge of God were accepted, but circumcision was rejected.
B. 51. And (Joseph) called the first Manasseh; for God, he said, has made me forget all my misfortunes, and all my father's house.
280 This is a wonderful speech, that Joseph says he has forgotten not only all misfortune, but also his father's house. For Manasseh must have been at least two or three years old before the time of the rich years was half over. But why did he not send some envoys to Hebron in the meantime, who could have asked about his father and brothers? Yes, he indicates here that he, as it were, with diligence and by God's command, has taken care of his father's house with all its miseries.
and misfortune. For so much is the word amal among the Hebrews; as in the book of Job, in 5 Cap. V. 7. it also says, "Man is born to misfortune, as the birds soar to fly." So Joseph calls the whole history of the thirteen years amal, that is, misfortune, tribulation and sorrow.
But it seems that this very wise and holy man, who undoubtedly loved his father and brothers, spoke such words here, which do not rhyme with godliness. For no one but an ungodly man may say that he has forgotten his father's house. Now Memphis, where the royal seat was in Egypt, is not more than forty or fifty miles from the Promised Land, through the land of the Philistines, and through the wilderness called stony Arabia, according to the reckoning of the geographers. Hebron, where Jacob Joseph's father dwelt, was almost on the border of Egypt. Why then did Joseph, who was such a mighty and powerful lord, and had horse and chariot in his power, not send out spies to Hebron to his father? Is this the reverence that children should pay to their parents, and that you should boast that you have forgotten your father's house? It would have been more grievous if he had said, "He has forgotten all his miseries and misfortunes," and yet had not added this about his father's house, that he had forgotten it also.
I do not know what to say about this, but it seems that from this text the words of the 45th Psalm v. 11. are taken, where it says: "Listen, daughter, look at it, and incline your ears, forget your people and your father's house. But it is a very hard word in which he boasts that he has forgotten his father's house. And I see no reason here why he should not have taken care of his father's house. Whether he perhaps thought that both father and brothers must have died of great heartache; or whether he gave up all hope of obtaining his paternal inheritance. For thus the words are, "I have forgotten all my father's house," that is: I will now be no heir to my father's estate, like the dreams that came to me before.
The words that were given to me seem to mean that I would become a lord over brothers and parents. Then he will have thought that such would have been fantasy and only human dreams or deception, which would not have such an outcome as he would have hoped. And can this therefore be understood to be a new cross or death, so that God would kill Joseph and drive him to believe that the same dream would be in vain and for nothing. Then he will have thought: I want to stay in Egypt, so that one day, when I have died, God will provide my descendants with another inheritance. So he faithfully renounced the honor and glory of the firstborn, which he had in his father's house, and promised himself and his children another blessing from God in a much different way than he had hoped for before.
However, the question still remains why Joseph did not send envoys or spies to his father? For although it is a great virtue in him that he has completely abandoned all hope that he had in his father's inheritance and is content with what he might otherwise receive in Egypt from elsewhere, it is still strange that he did not send some to Hebron to visit his father and brothers and bring back news of their life and condition. Either God prevented such thoughts, or he was delayed by his many affairs and affairs, which were incumbent upon him; and yet these affairs were not so great that he could not have dispatched some servants to Hebron. Or it may have been the reason that he sent no one there, because the Egyptians despised the Jews and the shepherds and had an abhorrence of them. Therefore he had no desire to call them to him. Or he must have seen through the prophetic spirit that his brothers and their father would soon come to him in Egypt. Or if he should be accused of having sinned by not sending anyone to the Father, let us put him among those who have sinned.
Count them as sinners, because they do not do what they ought to do. Whatever the cause, it is truly a strange speech in which he says that he has forgotten all his father's house.
V. 52. The other he called Ephraim, because God, he said, has made me grow in the land of my misery.
He still remembers the misery and sorrow he suffered, and will say this much: "Behold, I have been wretched and poor, and God, who looks upon the lowly, the miserable, the afflicted, the lost and the damned, has had mercy on me also, and has given me a son, named Manasseh, that I might forget all my misfortunes. Then he gave me another son, Ephraim, that I might grow and become great in the land of my affliction and misery.
For this is the meaning of the Hebrew word onji, and it is also used in this sense in Isa. 53. I was, says Joseph, imprisoned in the dungeon, having thrown away and lost all hope of my life and deliverance, so that I might almost have been called a dead trunk or log, which would never again grow green or bear fruit. But as Isaiah speaks of the rod that will come up from the tribe of Jesse, so Joseph also says of himself that from a barren and dead tribe children and heirs will still come and be born, and the same from an Egyptian woman; this is a wonderful God.
These are examples of how faith can be established and strengthened. For if we were able to persevere in this way, we would truly recognize the same name and nature of God, namely, that He is not only able to make us forget our misery and unhappiness, but that those who have been corrupted and brought to nothing must also grow again and be strengthened.
287. and this has been an excellent praise and great glory of God, so that Joseph praised the wonderful works of God, namely,
that he can make everything out of nothing; which works we should also recognize and practice. For we must be humbled, killed, and, like the grain of wheat, cast into the ground and die, and then rise again with abundant fruit. For he is a God ephraim, that is, of increase and multiplication; but in the land, that is, of death and misery. And this is a certain rule, which endures for and for with the divine works, namely, to make everything out of nothing.
288- For thus we are buried and entombed in the earth, to rot therein and be devoured by worms: we are sown in weakness, corruptible, in dishonor and decay, so contemptible and shameful a form, that it is almost to be wished we had never been born, because in such dishonor we are to be devoured and worshipped by worms and decay. So we are made nothing at all. But God says: I will raise you again from nothingness and onji, from decay, worms, dust and earth, and will make of you not only a Manasseh, but also an Ephraim, much more beautiful and brighter than the sun is. And this will certainly happen at last, for we have the most certain promise. Even though in this life we do not always have it our way and as we would like it to be, in the life to come we will also boast of this and say: God has made me forget my father's house and all my misfortunes.
But this forgetting should also come to us in this life. For although we cannot now refrain from thinking of worms and decay, because we have them before our eyes, it will one day come to pass that God will wipe away all tears from our eyes, as is written in the Revelation of St. John in chapter 7, v. 17. V. 17. Therefore, faith must begin to forget the tears and shame that it does not see. Although the eyes see the decay and the ears hear the wailing and groaning, the nose smells the stench of the dead body, faith must say: "I know nothing about it, I see it.
not this; yes, I see an increase and a clarity that surpasses the sun and stars.
For this reason, such examples are held up to us, so that we may learn from them that God is the Creator of all things, who brings the dead to life and is the transfigurer of worms and the most shameful decay. And he wants us to recognize and praise the same in faith in this life, but afterwards we will also experience and feel it in truth and with deed in the life to come.
Joseph did not become such a great ruler in Egypt, nor did Jacob see the seed of such a great people before they were both killed. And Joseph has learned this from his own experience. Therefore he says: It must come to that, that one forgets everything, which he has to hope on earth. I was the firstborn and heir of the most noble mother; all that is lost, and there is no longer any hope of obtaining the inheritance or firstborn in my father's house.
Therefore he calls his son Manasseh in honor of God, because God had brought him to nothing and made him forget all his father's house. But because he again granted him an increase, having given him children, he now calls the other son Ephraim, to whom Jacob, his grandfather, will later give a beautiful and glorious blessing. And it is also true that this tribe was the most powerful; as the same is seen in the books of Joshua, Judges and Kings. Jeroboam was from the tribe of Benjamin, and therefore in the prophets he is called the kingdom of Israel, among which the most excellent prophets were born from this tribe, such as Elijah, Elisha, Hosea and others.
But we are to learn here that death is wont to precede exaltation. For we must first be annihilated by Manasses, that is to say, although the flesh cannot tolerate and endure such death without great pain. As nature everywhere flees decay and its destruction; nor is a tree or shrub cut down, lest it make a sound.
from himself. And Christ himself also cries out on the cross: "My God, my God, why have you forsaken me?" Matth. 27, 46.
294 After this we should make an effort to follow the heartfelt humility that was in Joseph. For he did not exalt himself to great honor, glory, and fortune, nor did he strut about, but remained finely humble.
295 His government in you was wonderful, because he let the Egyptians stay in the foreskin and circumcised his two sons, Ephraim and Manasseh, and thus kept his father's law. For thus he became all things to all men, that he might save some, as Paul also says of himself, 1 Cor. 9:22. For he did not so forget his father's house as to forget at the same time the promise made by God; but because he had the Holy Spirit, and also great wisdom and understanding in spiritual things, he kept the promise of Christ and his future kingdom with the greatest diligence. For this reason he suffered death in prison and yet did not let himself be deprived of the faith and hope of the resurrection. But what other things were kept in the law of his father's house, and concerning the firstborn and bodily promises, of these he forgot and kept only the promise of eternal life.
Joseph was a man full of wisdom and spiritual understanding, and knew how to keep the distinction, of which Saint Paul says 1 Cor. 9, 20: To the Gentiles I became a Gentile, to the Jews a Jew etc. I would not have had such a great spirit or faith, nor would I have been able to rule Egypt in such a way that I would have left their customs or ways and worldly rights, and perhaps also a part of their religion, which was not completely contrary to the true knowledge of God, and set it aside, since he had a special religion of his own for himself and his children. I would have said: I cannot govern the uncircumcised Gentiles. As the apostles reproach Petro, Apost. Hist. 11, 3, and say: "You have gone in to the
the men who have foreskin, and have eaten with them," or as some taught, Apost. Hist. 15:1: "Unless you are circumcised after the manner of Moses, you cannot be saved.
297. but he had an apostolic spirit; as Peter, being admonished by a vision, says: "You know how unusual it is for a Jewish man to go or come to a stranger; but God has shown me not to call any man common or unclean" etc., Acts 10, 28. 10, 28. Joseph not only went to the uncircumcised, but also governed them; which the apostle said none would have done before the Holy Spirit was given to them. Neither would Joseph have dared to do it if there had not been a prophetic and apostolic spirit in him.
Thus Moses has introduced the history of the two sons of Joseph. For they were to be adopted as children by Jacob and were to become princes of two tribes. Therefore they are mentioned in this place, so that the promise, so Jacob was given, would be fulfilled: "You shall grow and be multiplied" etc.
V.53-56. When the seven years of plenty were ended in the land of Egypt, the seven years of plenty began to come, which Joseph had spoken of. And there was a famine in all the land, but there was bread in all the land of Egypt. And when all the land of Egypt was also famished, the people cried unto Pharaoh for bread. But Pharaoh said to all the Egyptians, "Go to Joseph and do whatever he tells you. And it came to pass, when there was a famine throughout all the land, that Joseph opened cornhouses everywhere, and sold unto the Egyptians. For the longer the famine continued, the greater it became in the land.
We have said above that the Hebrew word lechem does not only mean bread, but in general all kinds of food; which can also be seen clearly in this place. In the Latin translation, however, one who made himself believe that he also knew something, used the word xanis, bread, or
Food, the word fames, that is, theurung, put. For there is no doubt, Jerome will have interpreted it in Latin, esca, that is, food. At that time, there was no food in Egypt, but there was still a rich supply to make up for the lack of food. But then follows in the text: "Since now the Egyptian land also suffered hunger" etc.
300 But it is to be noted in this place that Joseph did not gather all the grain in the whole land of Egypt during the seven rich years. For private individuals, believing his word, built their own barns or pantries at home, without the king's common granaries, which were erected from time to time in the country. And that it is said that Joseph gathered the grain in Egypt is spoken synecdochically, since the whole is understood for a part, as we have just heard about the fifth part of the grain. For what the common subjects had left over from the fifth part, they also kept for storage during the seven rich years.
For this reason, they will have had food for at least a year, so that they could have maintained their lives, since the common granaries were not yet open, and they were not burdened with the drought for a whole seven years, but for the most part for five or six. The fact that every citizen or farmer collected something for himself helped a lot in one or two years. Incidentally, the plague soon depressed the surrounding lands, because they had not provided for themselves against the future plague: but Joseph's reminder of the future plague helped the Egyptians a great deal. That is why they did not feel the need so soon, since the surrounding countries were already in short supply. For in Egypt there was still a Bethlehem, that is, a house of bread or a store of food. In the third and fourth year, however, the theurge finally took over; as Joseph will later say in the 45th chapter. V. 6: "There are yet five years, that there shall be no plowing nor reaping," and the same theu-
The need for grain will have become greater and greater, and in recent years it will undoubtedly have been the most burdensome. That is why the people, out of great need, had to ask for grain from the king's granary.
302 And then it was publicly seen what Joseph's counsel had been useful for, and what it had served them for, that the king himself was also pious and godly, who with all fidelity and the greatest diligence saw to it that his subjects might be helped and advised by this man, to whom he had imposed and commanded the whole regiment; just as he also told them to go to Joseph and do what he would tell them.
This was a great heavy burden that Joseph carried all the time, and it gave him more trouble and work to divide the grain during the seven years of the storm than before he gathered it. For the world is at all times equally evil, and in such great hardships, when so many poor people were in want, there was no lack of thieves and robbers; However, not only in the time of the plague, but also during the prosperous years, he always diligently admonished the people and urged them in many excellent sermons to recognize the benefits of God, to humble themselves before him and to repent of the plague that was present. The rabble, however, will undoubtedly have despised this, and in the meantime will have lived, feasted, and demented in the meantime; indeed, even the godly would not have gathered any of the grain if they had not believed his words.
He will also have diligently prayed in addition to the teaching, so that he called upon God for the people that they might be helped. And afterwards, when the trouble came, he reminded them that the present punishment now corresponded to what he had told them before, so that they would think all the more about how they could improve their lives and conduct, and accept the right doctrine of the knowledge of God, and keep the
He put up with them. And he not only taught himself, but also had the people taught by the officials or other servants, not only in Egypt, but also in the surrounding countries close to Egypt. For he was a pious, godly and diligent man who administered both the secular and the ecclesiastical government, and he did both with prayer and preaching, so that everything would be godly and according to God's word and will; although many people despised all this and made a mockery of it.
305 Now when the famine had gone over all the land of Egypt, and the granaries, which every man had for himself, were empty, Joseph opened all the granaries (though the word "granaries" is omitted in the Hebrew text; I know not how it may have come). But it is to be understood that now and then he opened the granaries in every city and sold the grain from them. For the kingdom of Egypt was very well ordered, and everything in it was well arranged by Joseph's wisdom, as was said above. There was no disorder in the buying of grain, so that all the cities had to get grain in only one city, but there were granaries in all places, and Joseph opened one in each city and let the others go until the need arose again in later years, so that the people could have grain from them for their food. For he first helped those in the land so that they would not die of hunger, since in the meantime many others in the land of Canaan and the surrounding countries had died before they thought of buying grain from Joseph.
V.57. And all the countries of Egypt came to buy of Joseph: for the famine was great in all the countries.
Afterwards, Gen 45:7, Joseph will say to his brothers how God sent him to Egypt to keep them and their descendants alive. Even though the wicked and the sinners perished, the
The pious, his father Jacob and his brothers, have been preserved.
307 The Hebrew word, scheber, I will command the grammarians; for we have not had the same word in Moses until now. The word bar has many meanings. It means, son, chosen one, pure or undefiled, and probably also means, grain, as in this place. But why the word scheber is interpreted as meaning to sell, I do not know. It is otherwise called, zer
break, or something that is contrite. I think it is such a word or way of speaking, as in the German language is, since one says: He has neither to bite nor to crumble, from breaking. So also these have come to break, that is, to buy, that synecdochically the matter is understood for that, so one makes out of it. Just as the word "iron" is used for "sword". But I will leave that to the Hebraists.