First part.
How Joseph sends his brothers away again, but how he soon has them brought back again and how Joseph's brothers are encouraged by this.
And Joseph commanded his steward, saying, Fill the men's sacks with meat, as much as they may carry, and put every man's money in his sack; and put my silver cup in the youngest man's sack, with the money for the corn. He did as Joseph had told him.
(1) I have often admonished, and one should always reproach and inculcate people with this, that the Holy Spirit allows such jocular and minor things to be written by such great patriarchs, when he would like to choose important and great holy things; as he also occasionally includes some of them and mixes them in with the histories of the holy fathers. An incomprehensible carnal reader, who thinks that these things are of no value at all, is easily annoyed by them and is surprised that such things are read in the church and congregation of God, and that the Holy Spirit can spend the time and work on them to tell such trivial things. For why does he not rather hold up to us great strange marvels, of the monks' fasting, of Stoic and Spartan hardness and unkindness of men, who were as hard as iron; as the Carthusians want to be taken for such hard men: as if in these ridiculous and trivial things there could be special great teaching. Likewise, they also dispute whether this game that Joseph played with his brothers could please God, and from what inspiration or spirit he might have done it.
(2) To this I answer thus: That Joseph did this, and that the Holy Spirit
For this reason it has been described, so that we may learn from it how to live rightly before God. For the life that we choose according to our own wisdom, skill and discretion is not acceptable to our Lord God, nor is it pleasing to Him. Moreover, God also hates and abhors the hard apathy, that is, the unnatural unkindness of the Stoic minds, which deprives man of all senses and natural affects or movements, and thus walks in wonderful things that are too high for it. And God says just the same to you that he also said to the Jews, Is. 1, 11. 12.: "What is the multitude of your sacrifices to me? says the Lord. I am full of the burnt offerings of rams. "2c. "Who shall require such things at your hands?" As if to say, "Who told you to do all these things? And Isa. 58, 2. 3.: "They demand of me justice, and want to be right with their God. Why do we fast, and you do not see it? Why do we hurt our bodies, and you do not want to know?" For they wanted to do something great and excellent that would please God. Like the one who thought to kill himself by holding his water over power. But they had to hear from God: I have not commanded you such things 2c.
3 The other day, when the queen was ill in Spain, some people were brought to her and scourged themselves with iron scorpions, so that they might propitiate God with their blood and obtain from Him that He might prolong the queen's life. The word of God in Isaiah should also have been held up to them: "Who asks these things of your hands?
4 Therefore, let us learn that God has no pleasure or delight in works of our own choosing, nor should He be prescribed a way to serve Him according to our liking or convenience; but we are to be taught and guided by Him: our Lord God does not want to be your disciple; He is to be
Nor should he be; he should be doctor and gubernator (teacher and governor). But human nature is so wicked that we despise and abandon what God commands; but what he has not commanded, that we choose, the same pleases us, that we also gladly do.
(5) But they say, "We do all this out of good zeal and good opinion. For that is where all kinds of superstition and heresy came from, that is where the monks, the Stoic heads and Baalites came from, 1 Kings 16:28, who pricked their bodies with awls so that blood ran out, and hoped that they would be heard for it.
(6) Therefore we should know that Christians must walk and live in such a state, which is commanded and confirmed by God, so that when you wake or sleep, eat or drink, you may nevertheless say: I do this in the name of the Lord, not out of my own will or self-chosen good opinion. Then, at last, whatever you do or suffer will be pleasing to our Lord God, and you will see that He will play with you throughout life in the most friendly way.
Thus Joseph honored his king, and what belonged to the regiment in the same kingdom and was commanded to him, he faithfully carried out. From time to time, he adorned the political regime in the country and in the cities with laws, good customs and correct religious teachings, and he knew that such works were pleasing to God. Yes, he kept as Solomon admonishes in his Ecclesiastes Cap. 9, v. 8. 9. where he says: "Let your clothes always be white" 2c. "Need of life with thy wife" 2c. So do all that you do with words and with works in the name of the Lord Jesus, as Paul says Col. 3, 17. As Joseph with a good peaceful heart does his ordinary work and does nothing against God's command. But the papists with their apathy and that they miraculously do not grieve or suffer, using special holiness, do not understand these good works of Joseph, who walks in faith and spirit of fear towards God and His King, and who does not do anything against God's command.
He was a man who needed the power and glory he had come for, for God's glory and other people's welfare and bliss.
8 So Samuel says to Saul, 1 Sam. 10:6, 7: "Now when these signs come to you, do what comes under your hands, for God is with you." God will be with you and give you happiness. Happiness will be given to you, "then you will become a different man" when you come to the prophets. Therefore, if your heart and spirit are righteous and your faith is pure, whatever you do after that, however small and despised it may be, it is all delicious and good in the sight of God. For these works are done according to the will and government of faith and the Holy Spirit.
009 But here thou shalt say, I am not Joseph, or such a great patriarch. But look at his example, and see thy profession. If thou art a schoolmaster, a pupil, a ruler, a commoner, be diligent to perform thy commanded office faithfully, using time and person, that God may adorn thee. And where you are faithful and diligent in your office, you will find more than enough to do, and you will encounter many troubles and hardships, and so it will not be necessary for you to put yourself through voluntary torture; just as Joseph did not stab his body himself, as the Baalites were wont to do, but bore the plague and torture with patience, which was laid upon him by God.
(10) The monks and hypocrites are not in the habit of doing this, for no one is more impatient than they are when they are punished by God. But when they suffer what they themselves have chosen, as scourging, fasting and all other mortifications of the body, they pretend great devotion and humility. But this is the right humility, when the holy fathers, Abraham, Isaac and Jacob, were often burdened with great heavy toil, fear and hardship, and yet with great strength and firm faith they showed great patience in it. This is what the monks leave.
(11) Therefore, the papists do not understand at all the things that the Holy Spirit describes about the patriarchs, but they look at them as if they were childish, contemptible and carnal.
are things of their own choosing. For all this is contrary to their own righteousness and devotion, and teaches us to walk in the ways of God and to wait diligently for our profession.
12. God despises and condemns all works of hypocrisy, for they are of no use other than to create obstacles, thereby closing the right highway and the way of God. And people are caused by this to turn to other paths and byways. Therefore Paul says to beware of this when he says Rom. 16, 17: "But I exhort you, brethren, to beware of them which cause divisions and vexations, beside the doctrine which ye have learned, and to depart from the same" 2c.
(13) If you are a husband, or otherwise diligently waiting in some other divine state of your office, God will always provide you with enough to do and enough to suffer. But we are lacking in this, because we do not pay attention to these things, to which we should pay special attention, but are more concerned with other things that are not commanded to us. That is why we remain so inexperienced in spiritual matters, always learning and yet never coming to the knowledge of the truth, 2 Tim. 3, 7.
(14) In this way the things which are held up to us in the histories of the holy Scriptures, and which seem to us to be bad and small, acquire an importance, a reputation, that we think more highly of them than before; and now we see that they are such great works that no Baalite or monk could ever have endured them. As I have said before about the impatience and hopefulness of those who walk according to their own choice and deal only with self-chosen worship. There is no more unpleasant and poisonous thing on earth than a barefoot monk. For they delight in their own ways, and want to be honored and praised in them, and that their dreams should be taken for divine truth, and can suffer no punishment, nay, want to be entirely unpunished. But we see that the patriarchs were well trained and tempted in faith, hope and patience, according to God's word and will, and that they were both
The people of the world have not used fortune and misfortune, as God has sent them, in any other way than in the fear of God.
(15) Therefore, think that the game Joseph played with his brothers was a very pleasing spectacle to God, and that he took great pleasure in the patience and punishment of his brothers, even though they did not understand it. And afterwards it will be seen how pleasing all this was to God.
(16) In the same way you should consider that your whole life is such a play of God, and that everything you do and suffer is pleasing to Him, provided it is done in right faith; indeed, that even death is a precious and delicious thing in the sight of your Lord. For thus we see that God was pleased with the life and all the works of the patriarchs. And if these were not described, we would all desire to know what Abraham, Isaac and Jacob did? but now, because almost all their words and works are described, we pay no attention to them, because they are so bad and small, or even despise them as vain carnal things. We make ourselves believe that we would do much greater works if we could attain such great honor and glory, but there is no one who could understand or follow even the smallest work that Joseph did.
(17) Now Joseph is still playing with his brothers, so that he may find out what their hearts are like toward Benjamin, and whether they love him dearly, since they did not sell him or kill him. About this he also hears from them that his father is still alive. Therefore he also desires to know how they feel toward him and what they think of him. And Joseph does not sin in this, for he does everything in faith and his works are therefore pleasing to God. But if a Stoic man or Baalite did the same, or if he raised the dead, it would still be a mortal sin. For their sacrifice is an abomination before God and their prayer must be sin.
V. 3-6: In the morning, when it was light, they let the men go with "their" donkeys. There
And when they were gone out of the city, and were not far off, Joseph said unto his steward, Go after the men, and when thou seest them, speak unto them: Why have ye repaid good with evil? Is not this where my lord drinks from, and that he may know? You have done evil. And when he had seized them, he spoke these words to them.
(18) From this it is seen, as said above, that the steward knew his master's intentions, because Joseph saw that he was so secretive and so faithful. Now this is a strange trick, that he left these brothers in the morning, full and happy, because of the great kindness Joseph showed them. And the outcome is a fine agreement with this trick, which I would not be able to follow; or, if one of us were to start the same thing, he would rather be clumsy than seem to play. For it is not the same intention, nor the same spirit or heart of such ardent love. For we have heard before that he was all in tears, and that he meant no harm, but only played with them thus in the highest and kindest love. Therefore, we cannot consider him an unskilful or carnal man, but a very wise and very holy man.
(19) These brothers, because they had been so favorably treated and so highly pleased, flattered themselves with whimsical rhetoric and fine words, and rejoiced with one another that their counsels, in their opinion, had turned out so well, that they had such a gracious lord, who was so well disposed toward them, that they would all go home with one another to their father. They would undoubtedly have wanted to praise the same at home, namely, how they had been received so kindly by the man who was lord of the land, and how he had invited them to his house and made them comfortable, not in the common inn, but in the prince's court itself; and how Benjamin in particular had been so highly honored, since he had been given five times more than the others had received.
20 For thus we are wont to rejoice in happiness; there we are without all fear and sorrow. How these brethren boast and triumph not only with glad hearts, but also with high spirits; and will now have entertained thoughts of blaming their father, because he had shown himself so very difficult in letting Benjamin go with them. Now he may well see for himself, they will have said, how with great honor and glory we are now coming home again.
21 But the same thing happened to them that Solomon says, Prov. 16:18: "He that shall fall to the ground is first made proud; and proud courage goeth before the fall." And so also a heathen poet said: Tolluntur in altum, ut lapsu graviore ruant: They are lifted high, so that afterwards they can fall so much harder. Item, so it is written in the 73rd Psalm v. 18: "Thou settest them on the slippery, and bringest them down to the ground."
(22) There is no fear of God, but they think that they have obtained this happiness through their merit, virtues and constancy, and because they have kept faith and loyalty to the Lord, since they brought Benjamin with them; and now they do not think otherwise than that, as the pious and righteous, such a reward will be given to them justly by God. Human nature does not know how to be modest when things go well for it, and does not know that weather gladly follows when the sun shines hot. But this glory of their righteousness and wisdom soon disappears in a moment.
(23) Therefore, we should learn to fear God, whether it is good or bad for us, with such constancy and regularity of heart that not only when there is a good time and happiness, but also when there is a bad time and it is not good, we sing a Te Deum laudamus in our hearts to God our Lord. If there is happiness and you are well, you may use it and thank God for it; but if there is misfortune and you are in a bad way, call upon God to take away the misfortune and misery, or to alleviate it somewhat. Yes, as you may be, see to it that God alone is your only and only
be the highest consolation and refuge. For the confidence and glory in the merit of one's own wisdom and righteousness must be killed and done away with; as these brethren had such confidence that by their virtue or piety they had come to such great honor and glory.
V. 7-9. They answered him, "Why does my lord speak such words? Far be it from thy servants to do so. Behold, the money that we found in the top of our sacks we have brought back to thee out of the land of Canaan. And how shall we have stolen silver or gold out of thy lord's house? If he be found among thy servants, let him be put to death; and we also will be my lord's servants.
(24) These brothers rely on their righteousness and merit to deny the crime they are accused of and want to be completely excused from it. For so defiant is human righteousness and certainty that they think God is so foolish and weak that he cannot accuse such holy people of any sin. But they should have studied and learned the prayer of David, where he says Ps. 19, 13: "Who can know how often he falls short? Forgive me the hidden faults!" item, in Ps. 143, 2.: "Do not go into judgment with your servant"; and Job says in the 9th Cap. V. 2, 3: "I know very well that it is so, that a man cannot stand justified against God. If he has a desire to quarrel with Him, he cannot answer Him for a thousand." He shall bring a thousand sins upon me, of which I know not a word.
25. And we are all such people from our conception and birth, namely, corrupted by original sin, that we may be accused in a thousand ways of being guilty before God, even if we let ourselves think that we are very pious and righteous. And if we want to be hopeful and not remain in the fear of God and in faith, then he puts a great burden of sins on us before him, of which we knew nothing; as David says Ps. 90:8. And there is then no other protection or shield,
By this we may be protected from God's severe wrath and displeasure, for only that we say, Have mercy on me, O Lord God; item, as it is written in 1^0. Psalm v. 3: "If thou wilt, O Lord, impute sin; O Lord, who shall stand?"
(26) But these brethren are not only safe from secret sin, but may also put on their innocence in a very wicked matter. There is no need, they will have said, we know ourselves innocent. Yes, they also pass the heaviest judgment on themselves, saying, "If the cup be found in any of thy servants, let him be put to death. Now this is the fruit of their own righteousness, which makes men so sure and stiff-necked, but especially in the monks and Baalites. For they do not have simple foolishness, but are even nonsensical. Through this nonsense they ascribe to themselves such great purity and innocence that they do not want to crawl in humility on the earth or bow down before God, as the poor sinners are wont to do, but may raise their heads high up to heaven. That is why they are thrust down from heaven to the lowest hell with thunder and lightning.
V. 10-12 He said, "Yes, just as you have said. With whomsoever he shall be found, he shall be my servant; but ye shall be left alone. And they hasted, and laid every man his sackcloth upon the earth, and every man opened his sackcloth. And he searched, and began at the greatest, even unto the youngest: and the cup was found in Benjamin's sack.
27 Joseph's steward judges his cause rightly and mocks her finely. But he has somewhat eased the judgment they passed on him, which was very severe. He shall not die," he says, "for that would be unreasonable, that he should be put to death for this theft, or that you should all become servants for the sin of another: but with whomsoever I find the cup, he shall be my servant.
028 And they made haste, and laid down the sacks, and opened them: for they would put the steward to shame, that he should accuse them falsely and untruly of theft.
would have been accused of. But because he was instructed by his master, he made his investigation quite circumstantial and important. For he began with the elders, knowing that the cup had been put in Benjamin's sack, that he might give them courage thereby, and that the delusion which they had entertained, as if they were righteous and would stand in their cause, might increase in them, when they saw that none of the elders were guilty. For to Benjamin they provide themselves no evil at all. If Simeon or one of the others, who had been in Egypt before, had not taken him, they would have said, "There will be no danger for us, and then we will freely give the lie to this steward.
029 Moreover they saw that every man's money was put into his sack, and they took it for a special blessing, though Moses remembered it not. But they will undoubtedly have drawn it to the former example, because the steward himself had said: Their God and their father's God would have given them the same treasure. Therefore they thought that it could not or would not be that he should find the cup with them, and that he had acted very unwise and ungodly in accusing them of theft, since he had seen that God had blessed them so often with immeasurable grace and had made them richer. So they draw everything to their honor. As the world eagerly accepts human and divine benefits and attributes them to their own merits, righteousness and piety; as these brothers of Joseph also consider themselves worthy of the great benefits and grace of the prince in Egypt.
(30) But they are so puffed up and proud by the false delusion of their own merit and innocence, that afterwards they must have fallen so much more shamefully, because they were so puffed up. Which also happened to the greatest monarchs, as Alexander the Great, Julius Caesar and others, who relied on their power and glory, that they had to fall suddenly.
(31) Although there is a different opinion here with these brothers of Joseph. For God does not think evil against them, also goes with it.
He does not want to destroy them, but only to humiliate and kill them, so that the honor, salvation and joy that will follow and meet them will be so much greater and more pleasant. For this reason, Joseph's steward does not cease to inspect each man's sack and search for the money, but continues to search for the cup and finds it in Benjamin's sack, who was the most innocent of them all.
Therefore, all their hope, security, joy and triumph soon fell miserably in an instant, and even vanished from them, since they were now most certain and could not doubt Benjamin's piety, and since the others were all innocent. Suddenly their courage is gone, and all the comfort and confidence they had had is taken away. All joy is gone and so completely gone that nothing could be more shameful. This is what our Lord God does.
Now they would rather that the cup were found in Reuben's or Simeon's sack than in Benjamin's, who had gone to Egypt against his father's will, foreseeing this danger. And what can we think, how Judah must have been at that time, who had become guarantor for his brother Benjamin? But they do not understand this game, nor do they do anything about it, but are only driven around and led in a wonderful way. For it is much more useful for us to be driven and led by God than to do, understand, foresee and arrange things of our own accord according to our own counsel or discretion. Our suffering is the most holy life. So these brothers were soon thrust and driven in an instant from heaven to hell, from life to death.
V. 13, 14: Then they rent their clothes, and loaded every man upon his ass, and returned into the city. And Judah went with his brethren into Joseph's house, because he was yet there: and they fell down to the ground before him.
34. now they no longer triumph, but rend their garments, and it is over the
They have become fearful and anxious, so they come back to Joseph's house, since he had remained calm, at the very place where they had eaten, and now he also acts as if the cup had been stolen from him, which was impossible. Therefore, he is now playing a little rough with them; but later he will reveal himself to his brothers and make himself known. But they were so afraid and frightened that they could not understand anything.
Judah had become Benjamin's guarantor, therefore he first fell to the earth before Joseph; and the others with him are also full of despair, who a short time before had been drunk with joy, as it were, and had let themselves gently dream that they were in paradise and in heaven, since the prince had shown himself with such great mercy toward them. For they now feel and sense that the same is now their enemy, and such a tyrant who can and will bring them into eternal bondage. So, in their opinion, they have been damned. And that means to humble the worthy and to push the mighty from their seats.
036 For how shall we think that they were minded, when they came again to Joseph? How will they have blamed and confronted Simeon and Levi, their predecessors and ringleaders, with such great sorrow and sadness, who had caused all this misfortune and lit this fire by selling their brother Joseph? For with this they will have spent the time on the road, so that they will have raised up one another and confronted them. Then Simeon and Levi will have been terribly frightened, and they will have wept miserably, and they will not have been able to deny the deed. The others will have said, "Why did we follow your advice? What shall we do now? Shall we go back to our father and let Benjamin stay here? How, if he would still let us all go into prison? For they knew in their hearts no other way than that they would all die. That is why they poured out their anger on Simeon and Levi. They will be pissed off on the way among the people.
scolded one another. Then the miserable and final lamentation of Jacob, that they would deprive him of all his children, will come to their minds. Then their hearts will have overflowed with great sorrow. Then the newcomer will have come to them. And now they have had sorrow for the sin they had committed, which is not yet true repentance, for now they see only their own harm and danger.
(37) And I consider that Simeon and Levi there were the most wretched, despised, and despondent, because the rest of the brethren had severely afflicted and confronted them, and had often reproached and rebelled against them: You killed our father and we all with you. Who then will deliver our brother Benjamin to his father again? Or, who among all of us will be allowed to come before his father's eyes from now on? Oh God! oh God! they will have said, what have you done? In this way Joseph, the pious holy patriarch, will bring them to right heartfelt repentance and perfect penitence and humility; not that he will destroy them with it, but rather that he will make them better and punish their sin, so that they may rightly recognize it and repent, and also diligently guard against such sins from now on.
Second part.
How Joseph speaks harshly to his brothers and what his brothers say back to him. Item, from the speech of Judah.
And Joseph said unto them, V. 15: How could ye do this? know ye not that such a man as I am could guess?
(38) He saith not that he was a diviner, but speaketh that which served his cause, which he had in mind. For Egypt has always been inclined to various superstitions, and has thus confused and hindered the true religion in many ways. And Joseph could not eradicate all error, nor could the other prophets and apostles. And will never
a preacher change or abolish all that is erroneous or infirm in the church. We gather some out of the world through the preaching ministry; the net is thrown into the sea and gathers both evil and good. Therefore there is no doubt that the rule Joseph led was very good and praiseworthy, so that he corrected many things and set them right again, but he also had to let Satan have his part, since no prophet was ever able to convert all those he taught. And it is to be believed that at that time many sorcerers went about in Egypt from time to time.
(39) Joseph therefore plays thus, and feigns that they should have taken him for such a wise man as could divine. As if he wanted to say: You should have thought that there were many diviners, soothsayers and sorcerers in Egypt, and that especially the prince himself must be experienced in such arts 2c. So he poses as if he knows about their secret advice, and by such passages their terror is so increased that they almost want to die of pain.
V. 16. Judah said, What shall we say to my Lord, or how shall we speak, and what can we justify ourselves? God has asked for the iniquity of your servants. Behold, we and he with whom the cup is found are servants of my lord.
40 Hiztadek is a time word of the fourth conjugation; like that also, so in the 34th Psalm v. 3. stands: In the LORD my soul shall glory, that is, "My soul shall glory in the LORD." We cannot, they say, pretend to justify ourselves; we are actually guilty and confess our sin. And now this is the other part of this game. Joseph has now brought them to the last struggle, that they now say: We are thieves and bad boys; how can we cleanse ourselves or excuse ourselves with any pretense? If we were to say that the theft took place in your house, we would be accusing either yourself or the members of your household. And yet they are innocent, and know that they are not guilty.
But they must not and cannot stand firm about their innocence and protect themselves with it; they can do nothing else but say: We have sinned, God has found our iniquity. Therefore, they may not accuse either God or Joseph.
41 And this is finally the confession of sin, which Joseph has as it were forcibly wrung from them. For they now surrender to servitude and confess more than they have done, so that with such humility they may soften his heart to some extent, which grace they had also experienced before.
V. 17 And he said, Far be it from me to do this. The man with whom the cup is found shall be my servant, but you go up in peace to your father.
(42) Joseph shows himself to be very hard on his brethren, and pretends to be peculiarly righteous. Far be it from me," he says, "that all should be my servants; I desire nothing less than that. For I do not accuse you all, but only desire that he with whom the cup is found should be my servant.
43 Therefore this is a very fine play, and a beautifully excellent poem of this poet, the like of which I could not have written; for I have not such a great mind or spirit. From this it is clear that Joseph was a very excellent man and a splendid theologian, although he did not yet have the books of the prophets and was torn from his father's womb as a young man of seventeen. Yet he learned the right divine doctrine from his father very faithfully and with the utmost diligence; and not only did he keep his father's words about the promised seed, but he also received his spirit, and so, even through many trials, tribulations and sufferings, he always increased daily.
44 Because the good nature and the Holy Spirit came together, he had to become a great, excellent poet. And there is no doubt about it, he will have performed such plays or fine poems much more, and otherwise also other clever works throughout the whole time of his reign, which are just in this
Book are not written. But from this one example it can be seen what a prophet he was and what a high intellect and great spirit he must have had. To which gifts also the use and the daily practice of many things, so he experienced in his manifold miseries and plagues.
(45) Therefore he plays this game very nicely and leads his brothers into despair, death and hell; and since everything was lost and they were now even despondent, the remedy comes into the play, as it is wont to do in comedies, and drives away all danger, makes everything good again. Joseph was a very wise man, and well experienced in matters concerning faith and salvation; and yet he did not have the books that the church now has, and did not read Moses completely, nor Isaiah: some histories of the fathers except Jacob, otherwise he had nothing. Therefore, this was a great gift of prophecy.
46 After this it should be noted that this play is not only to be drawn on the divine government, to learn from it how he used to lead his saints; but that it also serves for our comfort, namely, when things are so bad and corrupt that one sees no more hope how they might be helped or advised, that one should then know that it has now come to the highest in the play, that it will soon change and come to a happy end. For this is how it is with the divine poems, as Paul finely says Eph. 2, 10: "We are the work of our Lord God" (poem). He is the poet, we are the verses and poems he makes. Therefore there is no doubt: our work and all our deeds are pleasing in the sight of God because of the special power and grace of faith.
47 In this way, the histories of the holy fathers, which the monks and those who are inexperienced in spiritual matters consider to be futile and useless. Denll they marvel that Joseph has thus dealt with the game and has so badly invested the good time, which rather the
Time is said to have fasted and prayed. What is it, they say, that such a wise man, who is full of the Holy Spirit, should spend his time so vainly in mocking and deceiving his brethren, that he should afflict and torture the innocent Benjamin and the others so miserably, and so mislead and distress them with such antics and jesting?
(48) But this is what I have often said: He who believes in God and serves Him from the heart, and is careful not to anger Him with words or works, all his works, yes, even his sleeping and waking, as well as his gambling, are done in the name of the Lord and are pleasing to God. But some other, who lives without spirit and faith and does not fear God, becomes puffed up and proud because of his righteousness and holiness, and chooses great works, and has an abhorrence of these games and works of the saints, because they are, in his opinion, all too mean, civil, carnal and worldly. He also flees from the household regiment, police and church offices. He lives without marriage, mortifies and kills his body. And finally he tries to escape from all creatures. As it is said of a forest brother who did not want to look at the sun, so that it would be a bodily light; but in the end he saw in his face that hell was full of monks. God undoubtedly abhors and condemns such foolish superstitions of the saints.
49 Therefore, those who want to live godly should fear God and trust in him, and wait for their profession; then they will find enough to do. They shall command the Lord their way evening and morning, shall sleep in the name of the Lord, and rise again, and do whatsoever cometh before their hand, no matter what their state. As Samuel says to Saul, 1 Sam. 10, 7: "Do whatever comes under your hand; for God is with you." Then everything must be well done, and all your works, even the jesting ones, will be fine and merry plays in the sight of God and His angels. As this play is also pleasing to God. Otherwise, the Holy Spirit would not have praised it in this way.
For we were not created to live a solitary life, to be separated from the fellowship of other men, but to do the common and ordinary works of this life with such diligence and pleasure as we are best able; as Solomon says in his Ecclesiastes, Cap. 9, 7: "Go, then, and eat your bread with gladness, and drink your wine with good courage; for your work is pleasing to God" 2c. And therefore God has also given to each one his office and position and what works he should do therein, so that we should not be free to deal with works of our own choosing according to our own devotion and as we please.
051 But now let us see what Joseph answered. "Far be it from me," he says, "to do such a thing. The man with whom the cup is found shall be my servant." There he meets their life. He does not call it theft, but says: "With whom the cup was found" 2c.; for it has only the appearance of theft. The others, however, he absolved, set free and released, so that they might go to their father in peace. This was said graciously and kindly enough, but it was an unpleasant word in the hearts of these brothers, especially Judas, who had become a guarantor for Benjamin. If the cup had been found in Simeon's house or in someone else's, whoever it might have been, then this misfortune could have been dealt with a little easier: but here they are now in danger of life and limb, the water goes over the baskets; everything is over and there will be a miserable weeping and wailing.
Therefore Joseph has now brought this game to the end, which he undertook in the beginning. For this is the right struggle and has now come to the highest with this history. Now he will bring them to the point that they will completely despair, so that there will be no more advice or help, but they will have to perish themselves and even kill their father. Here it is time for the rope to break.
V. 18 Then Judah came to him and said, "My lord, let your servant speak a word.
in your hearing, my lord; and let not your anger be kindled against your servant; for you are but Pharaoh.
(53) This is Judah's speech, which was very violent and ardent; he would not have done it without much weeping and groaning. And though I could not speak thus, I cannot sufficiently interpret or explain such emotion and heartfelt movement that he poured out these words before Joseph. For behold, what causes drove him to it. He had left his old father at home, but not in the hope that he should have known that all of them, or at least the youngest, whom he loved dearly, would become servants in Egypt. But when he sees that Benjamin, contrary to all their opinion, has fallen into such miserable bondage and will never again come to his father, he becomes so sad and wistful that nothing but pure sorrow and despair is found in his heart; and such sorrow and heartache has forced him that he will have shed many bitter tears while he was speaking. Therefore he spoke these words and each one in particular out of the right reason of his heart.
(54) But he cometh of his own accord, unsolicited; yea, Joseph had already refused him: for he had said unto them, Go ye up in peace unto your father. But the extreme distress and the fact that he was so violently moved in his heart drove him not to see or consider what was good or bad for him. Before he was fearful, he humbled himself, he fell to the ground before Joseph, but now he does not even bend his knees, but comes straight to him, because the great accident and sorrow has overcome him.
(55) Oh, that we could call upon God with such great fervor as this Judah prays before his brother! I would give much that I could pray before our Lord God as well as Judah prays here before Joseph. For this is quite a perfect example of prayer, indeed, it is the right heartfelt desire or eagerness that should be in prayer. This Judah is bold and confident.
He does not remember the power or authority Joseph had, nor his own lowliness. The prayer and the great need made him bold, that he stepped before Joseph without any fear.
(56) Even if we could pray so fully, especially in the name of our Savior and mediator Jesus Christ, it would be impossible for such a prayer not to be heard. As Joseph will now no longer be able to abstain, he must weep and explain himself. For in our times we are also much afflicted with misery and tribulation, especially in the preaching or church office, since one challenge always follows another, and when one is over, seven others soon follow, which are far more severe.
(57) Now let it be known above all things that we have the good word; for this is the just ground on which we rely, that we are hearers, and that God speaks with us. Let no one doubt this. For he who does not know this, or who doubts it, may well make a long babble with prayer, and mumble much with his mouth, as the hypocrites are wont to do; but he cannot pray aright.
58. but where this foundation is laid, which is the word of God, then prayer is our utmost help, yes, not help, but our strength and victory in all temptation and distress; as God's word itself is, when He says Ps. 50:15: "Call upon Me in trouble, and I will deliver thee"; and Isa. 65:24: "And it shall come to pass, before they call, that I will answer; while they yet speak, that I will hear." And the angel Gabriel said to Daniel, Dan. 9:23: "When thou beganst to pray, this command went forth."
For where the heart prays earnestly and fervently, it is impossible that such prayer should not be heard by God as soon as it is begun. I can truly say and testify to the same. I may not boast much about my prayer, but there is no doubt that the word of the angel Gabriel, Dan. 9, 23, is true; although we cannot always pray with such secret desire and fervor. The inexpressible groaning is not always there; for it is not in our power either: but it is in our power.
but when the spirit within us cries out: Abba, dear Father, then the mouth is silent and cannot understand or express this groaning. But when the cry of the Spirit breaks forth, as Isaiah says, nothing is more certain than that such a fierce prayer has already been heard. And even if the Turk, the pope, the emperor and all the gates of hell were to oppose it, they would be of no avail if the church could bring this unspeakable groaning to prayer. For we fight against the devil and the infernal gates. But what is flesh and blood in the enemies of the church? Since we can kill the devil with prayer, why should we not also be able to drive out the Turk and the Pope? For thus says Isaiah Cap. 31, 3. of Egypt: "Egypt is a man, and not God, and her horses are flesh and not spirit."
(60) The same should be said of our adversaries and persecutors, as we have so far stopped the hostile power of the emperor, the Turks and the pope 2c. with our prayers for four and twenty years. But the church in general, or the saints and believers in particular, have not always been so fervent in such prayer. As the theologians have a common saying that they say: Spiritus Sanctus non semper tangit corda prophetarum, that is: The Holy Spirit does not always stir the hearts of the prophets. The illuminations of the prophets do not always last for and for, without ceasing. As Isaiah did not always have revelations of great things, but only at special times.
61 The same is shown by the example of the prophet Elisha, when he says of the Sunamite woman 2 Kings 4:27: "Let her go, for her soul is troubled, and the LORD has hidden it from me and not told me. There he confesses that God does not always stir the hearts of the prophets. Sometimes the Spirit came when they played the harp or psaltery and sang some psalms and spiritual songs.
62 And this I say as an example, that prayer is not always so fervent as it tends to be where the Holy Spirit is
Stirs up the heart in a special way. And yet this is a very good help and counsel to awaken prayer, so that it may become fervent and fierce, namely, that we may gladly read, sing, and hear God's word, and that we may diligently read the Psalter, or also go to the common assembly of the church: then the heart will be generally warmed, and the spirit will be kindled in us.
63 For this is the common rule and usage, that the Holy Spirit does not always touch the hearts with the inexpressible groan; but when He touches them with it, then it is already decided and certain that the prayer has penetrated through the clouds, and that what is asked for has been obtained in heaven and on earth, or heaven and earth should rather break.
This is why it is a good prayer to first imagine the word and then the urgent need, and to ponder it in the heart. When the devil drives us by force and the world afflicts us, the more grievously we are afflicted, the more fervently we pray. For the heart of the faithful is moved violently and cries and inexpressible groans are awakened in it, and the prayer, when it is first begun, is then also soon heard; as the angel says to Daniel Cap. 9, 23: "When you began to pray, this command went out."
(65) Thus in this place is described an example of a fierce prayer made by Judah, who forgets the great majesty and power of Joseph; and when he is pressed by necessity, he goes up and prays without all the reverence which he should have paid to Joseph.
It is the same with us. When there is happiness and we are well, we think of the high majesty and glory of God, whom we invoke, we also remember our own unworthiness and fear His power; therefore, prayer is not so strong and fervent. But when we are in distress and temptation, we do not pay special attention to the high majesty, but say straight away: Help, dear God! now help God! have mercy on us in heaven 2c. We do not make a long preface. So the utmost need makes us bold.
and confident people, they break through and finally win. But the word should always be the foundation and basis of prayer, to which faith should adhere, who believes in God and comes to Him with right trust in the mediator Jesus Christ.
If we could pray in this way, we would easily despise the threats of the whole world. As we have endured the violence and storms of all our enemies until now; and even though we have been cold in prayer, the power of prayer is always before God.
(68) The fierce anger of Behemoth and all devils is so great against us that no one can believe it, but they cannot subdue us. But if God would let them loose for a moment, they would soon devour all our wisdom, our strength and our resistance. For our own help, or strength, or counsel, is like a small form, or outward larva, that God may mock the adversaries, that they may think it is great strength, and be afraid of the same larva. But why is that? Because this is the title of our Lord God, who takes away the courage and strength of princes, Psalm 76:13. But who judges the same? Answer: He who believes, who has the word, who prays and calls on God, that is, the Spirit of grace and prayer itself, Zech. 12:10.
(69) How Judah comes here with fervor, without any fear, because he is driven by extreme distress. Therefore he thinks: "Behold, my father Jacob is waiting at home with great longing for his sons to return soon. He has lost Joseph before, now Benjamin is in danger of life and limb. I, as a guarantor, will be killed by my father; but he, the father himself, will also have to die from great pain and suffering. Thus Judah is the most miserable and sorrowful, and has been deprived of all hope and help.
70 Therefore he says in Hebrew, bi adoni: My Lord. The little word bi is an exclamation, in other places it means as much as, in me; but here it is a word, so that one pleads and asks. Just as the same word is used by the harlot in the presence of King Solomon, 1 Kings.
3:26, saying, "Alas, my lord." Judah is frightened and even grieved, therefore he cries out so vehemently and repeats the whole story at length. And Joseph listens to this, not without bitter tears and movement of his heart, although he still conceals such movement. Until then, however, the preface lasts, which, although finely humble, did not befit such great majesty of Joseph.
V. 19-24 My lord asked his servants, saying, Have ye also a father, or a brother? Then we answered: We have a father that is old, and a young lad born in his old age; and his brother is dead, and he is left alone of his mother, and his father loveth him. Then saidst thou unto thy servants: Bring him down unto me; and I will shew him mercy. But we answered my lord, The lad cannot come from his father: if he came from him, he would die. Then saidst thou unto thy servants: Where your youngest brother cometh not with you, ye shall see my face no more. Then we went up to thy servant my father, and told him by my lord's speech.
(71) Benjamin is called a son of old age, because Jacob begat him in his old age. For though he begat the others also, being already old in years, yet he took special care of the two that were born of the most excellent wife, Rachel. But why is Benjamin called a young boy, since he stood with the other brothers before Joseph and was already the father of ten children? This is because he is the youngest of them all and was loved tenderly by his father. In addition, he was born twelve or sixteen years later, after the others had all been born into the world. When Joseph was sold, he was still in the cradle after his mother, Rachel, died miserably in childbirth. Therefore, because he was born in such misery and affliction, he is appropriately called a young boy.
Seventy-two: And he remembered Joseph, Benjamin's brother, who was present, but unknown unto them. And of course
He could not have listened to this without a great stirring and emotion of his heart, especially since Judah's speech was full of sighing and tears, which prevented him from speaking so well. But Joseph still holds his ground.
73 Judah also mentions the dead mother, not otherwise than as if she were still alive, that he might thereby move the heart of Joseph the more. For thus his words are of Benjamin, "And he alone is left of his mother." Therefore some others ask: Why Judah may have said this? But this interpretation is finely plain and easy according to grammar, if the dative be changed into an ablative: Relictus est de matre sua: "He is left over from his mother", as our German reads. Therefore these words are spoken by a boy very miserably, namely, he is the smallest, the youngest, is left by his mother alone; but she died miserably. And if his brother has also perished, he alone is left, he alone is his father's desire. This, I say, is an agitated and violent speech, full of the highest emotions and inclinations.
74 And Judah was moved with this speech of his, not only because of his brother, but also because of the great love and care of his father toward the same Joseph. "Where the lad," he says, "shall leave his father, the father shall die." But we have rendered thee obedience. Therefore, I pray that you will have mercy on us, because we have done more than we should have done.
(75) Yea, and this is more, he also cites Joseph's promise: Thou hast commanded us to bring him unto thee, that thou mightest see him, and shew mercy. But this will not be a sign of grace or favor, namely, to take by force from the father his son, whom he loves especially and whom he has let go with great lamentation very unwillingly, and even to deprive him of him. And we should never have asked or desired the same from our father if you had not bound us with such a strict commandment that we had to commit ourselves to it against you. For thus thou saidst unto thy servants, Wherefore
if your youngest brother does not come with you, you shall see my face no more." Therefore we have diligently kept thy words and thy commandment, and relied upon thy promise and thy commandment: but now we find that thou dealest so unkindly with us and with our old father, that we had never provided for ourselves, nor deserved that thou shouldest now utterly destroy us all, and have us dead.
25-29 Then said our father, Go again, and buy us a little meat. But we said: We cannot go down, except our youngest brother be with us, and we will go down: for we cannot see the man's face, except our youngest brother be with us. Then thy servant my father said unto us, Ye know that my wife bare me two sons: one went out from me, and they said he was torn: and I have not seen him hitherto. If you take this one also from me, and an accident befalls him, you will bring down my gray hairs with lamentation into the pit.
76 Then he remembered his father again, and told what he had reproached them with, and his sorrow and distress, and his lamentation, and all his words, that he might soften and move Joseph with them. He omitted or forgot nothing that might have served him to move Joseph, and to capture and conquer his heart. "If you also take this one from me," says our father, "and an accident befalls him, you will bring my gray hairs down with lamentation into the pit." Up to this point, however, the story continues, in which Judah recounts Joseph's command and his request, as well as his father's answer. Now follows further in the text the conclusion of this speech, which is very agitated and violent.
Now if I should come home to thy servant my father, and the lad were not with us, because his soul hangeth on this soul, it shall come to pass, when he seeth that the lad is not there, that he shall die; and we thy servants would bring the gray hairs of thy servant our father into the pit with sorrow of heart. For I, your servant, have become guarantor for the boy against my father.
And he said, If I bring him not again unto thee, I will bear the guilt all the days of my life. Then let your servant stay here in the boy's place, to be the servant of my lord, and let the boy go up with his brothers. For how shall I go up to my father, if the lad be not with me? I would have to see the misery that would befall my father.
He finally said this with heavy sighs and hot tears: If I do not bring the boy back, then our father will surely die of heartfelt sadness, and so we will bring his gray hairs down into the pit. What do you think you will gain if we kill our old father like this? That's what you want to see: What good will it do you if we kill our old father? We should have nothing better in this life, and we should be more concerned about it, than the welfare and health of our father; therefore I will let you be commanded to do the same, and ask that you will not cause such a miserable and unjust accident and death with your disgrace. For Judah is afraid and anxious, and is trying very hard, because he had become guarantor for the boy against his father. Joseph knows all this, or at least he will have believed their words. Otherwise, Judah says, we will not be allowed to come before our father again unless we bring the boy with us. I will be your servant forever for my brother; only let me obtain this from you, that I may be your servant; for how can I go up to my father?
He will have spoken all this with weeping and groaning, stretching out his hands as those who fall at another's feet do. For this is the last part of this speech, in which the highest movement of his heart and also of his brothers was. They are very brave and important words, full of heartfelt emotions and movements, which no one, even if he is well satisfied in his own heart, can read without tears. Cicero
says in one place: My tears prevent me from speaking 2c. But these are not true tears, which have come or arisen from the most important causes and affects, as when words and weeping are mixed together and thus speech is prevented.
79. And God wanted me to be able to call upon God with the same fervor as often as I would like. For when I have once prayed in this way, I have felt that this answer would be given to me visibly or understandably: "Let it be done what you ask; let it be yes. And no man would be able to despise such a prayer, which thus goes out from the bottom of his heart; much less will it be able to be in vain or in vain with God. The Holy Scripture testifies to this, as it says Sir. 35, 21: "The prayer of the wretched penetrates through the clouds"; item, that the angel says to Daniel Cap. 9, 23: "When you began to pray, this command went out." Quickly Gabriel must be there when Daniel prays. Run, says our Lord God, and answer 2c. Oh! if we could pray and believe, we would obtain everything that we might need in body and soul. Or, if God were to deny us something, He would give us another that would be much better and greater. Yes, there would be no delay in answering if such a fervent prayer were to come before God's ears.
80] As the example of Daniel shows, who desired that Jerusalem and the temple there might be raised up again. That was his intention, that is why he was concerned: he saw the wretched devastation and was moved by it, and took it to heart. No doubt this is why he prayed with heavy sighs and bitter tears. Immediately the angel comes and says: "You have not only obtained this; for this is a small thing in the sight of God: I will tell you even more: "Seventy weeks are appointed for your people, and for your holy city; so the transgression is increased, and sin is sealed, and iniquity is atoned for, and everlasting righteousness is brought" 2c., Dan. 9, 24. Gives him the beautiful glorious prophecy; yes, the beautiful bright revelation.
the angel adds to it and describes with it the certain time of the future of Christ. This is what I have said, that such a fervent prayer as this, as soon as it is only begun, obtains everything it wants, and much more and greater as well.
81 Therefore let this be an example and sign to us, which should also move and stimulate us to pray with perfect confidence and strong courage, without any doubt. It is not always in our power, as I have said, to pray with such great spirit, but we should be diligent, especially in time of need, that our prayer may be entirely fervent. Hearts do not always feel such confidence that they should thus be inflamed with prayer; for it is in our way and hinders us that our flesh and blood are so careless and slothful; item, original sin darkens our senses and minds, making them weak, feeble and sluggish for right heartfelt prayer; and our business also hinders us, we are pulled to and fro by various worries.
But when the greatest need comes, the Holy Spirit also comes and throws it at the feet of our Lord God. At the same time the spirit of prayer comes and cries out in us: Lord God, you have called us to ask, to pray, to knock and to seek 2c. So you will truly know that such prayer is not in vain or in vain, but can accomplish great wonderful things, which the world and we also cannot see.
83. In this way, these brothers of Joseph weep and pray before him with the greatest anguish, groaning and crying of their hearts. There, I say, the dear brothers stand in the groaning of their hearts, wringing their hands, weeping and wailing, tearing their clothes 2c. And not only do they weep, but Joseph also sheds many tears, even though he conceals it and still eats the deep pain of his heart. But now he can no longer refrain, when he sees that Judah and his other brothers have a righteous heart and steadfast prayer, as well as an uncontaminated love for Benjamin, and that there is now also true repentance. For
This is not only an example of prayer, but also of a true and very great repentance; as I reminded you in the beginning.
84 And here we would have cause to speak of right true and false repentance; but we will save this until another place, and also this doctrine has already been abundantly dealt with in other books. We will now continue in the history and further consider the great pain and groaning of these brothers. For so they will have thought: Ah, what will become of this in the end! If Judah stays here and Benjamin goes up to his father, the father will still not be satisfied. And we are not yet free from all sorrow and distress; but the chief cause is still behind, wherefore we may be justly grieved and sad, which shall also kill the father and ourselves. For how can Judah remain here, who is the chief steward of our Father's house? Simeon, Reuben and Levi are of no account, but Judah is the head of our whole family. Wherever they turn, there it will not go: it is all sorrow and heartache.
85. it is, they will have said, all full of great mourning and lamentation with
For if we obtain from the prince that we may go up and bring Benjamin back to our father, that he may not die of great heartache, how will he die of sorrow, when he shall lose the steward who governed the whole household? Then the father would say to us: You also want to deprive me of the son, and thus cause me to have the heaviest sorrow and heartache for and for, you bring Benjamin again and leave Judah out: you bring me in all sorrow. Thus, wherever they turn, they find nothing but misery and distress, both inwardly in their hearts and outwardly in their eyes; even that they have now grown weary and tired from much weeping and wailing, and may now ask nothing more. Oh, God would that they could still be granted and shaped, that Judah could be a servant for Benjamin! But they do not yet know whether they can obtain the same from the Lord and whether he will also release Benjamin? Therefore the highest pain and heartfelt remorse for the sin committed is described here, so that Joseph will also soon be overcome. He is now imprisoned.