First part.
Joseph makes himself known to his brothers.
Then Joseph could no longer refrain himself from all who stood around him, and he cried out, "Let everyone go out from me. And there stood no man with him, when Joseph confessed with his brethren. And he cried with a loud voice, so that the Egyptians and Pharaoh's servants heard it.
(1) I have no doubt that Joseph will have trembled at the whole of Judah's account and request, and that his heart will have softened.
have been. For every word that Judah spoke stirred his heart because of the great faithfulness and love he bore to his brothers. They were all heartfelt words. For he was not cruel or tyrannical, but completely pious and kind, full of the Holy Spirit and wonderful affection for his brothers.
(2) And Judah has told almost all the pieces that served to awaken Joseph's affections and natural inclinations, so that it was harder for him to expect the end of this speech than for Judah himself and his brothers to hear it.
to conclude the speech he had begun. Therefore he says to the Egyptians who were standing around: "Let everyone go out from me." He cannot hold any longer. His heart was softened by the sweet fire and the pleasant moisture that had flowed from his tears and sighs. He tells them all to go away, and does not want anyone else to be with him except these foreign guests, perhaps because he did not want the Egyptians to see his weeping and sighing. For the outburst of his affections and friendly inclination toward his brothers and father was so strong that he could not bear that strangers should be present and look at the same. Therefore, he now begins with a short word:
V. 3. And said to his brothers: I am Joseph.
3 Then he tears out. Wouldn't it have been a miracle if all of them, having heard the word, had both died of fright and joy? He could no longer speak out, even though the others were not present, but poured himself out completely, and could do nothing but weep, sigh and wail, and all this in a loud voice, so that even those who had gone out and all Pharaoh's servants could hear.
004 Wherefore he hath hitherto refrained and constrained himself with great strong courage, while Judah spake, and the Egyptians that stood round about went out. Then it went out like a cloudburst, and the whole house marveled at the weeping and crying, and asked, "What has happened to the Lord because he is crying like this? What might the weeping mean? Whether perhaps the foreign guests had done him violence?
That is right, touching and moving the heart, and both with words and at the same time with bitter tears prove the great movements of the heart. I cannot explain or explain this thing with words, nor can I reach it or understand it sufficiently with thoughts.
6. but that is a very kind word,
and that serves very well for the battle they had to fight, that he says: "I am Joseph. This serves the purpose very well. And there he did not use the Egyptian language, as he had spoken to them before through an interpreter; but now he uses the mother tongue, since his brothers did not believe that he should know it, because he had used an interpreter. But now, since the mediators and negotiators were not present, he speaks to them in Hebrew, not saying, "I am Abrech, Zophnath, Paneach," as his brothers undoubtedly called him before, because of the great power and glory he had in Egypt; which honor the name the king gave him also signified, for "he called him the secret council," as it says above in 41 Cap. V. 45: but now he says to them, "I am Joseph."
This is another hard struggle and the climax of this story, when Joseph so suddenly reveals himself to his brothers, whom they had previously thought to be a horrible and terrifying tyrant, because he showed himself to be so strange and terrifying to them. And even though he gave many signs of hope that kindness and mercy were still hidden under such a hostile form, they could not understand this. Here, however, he did not need a long digression nor an interpreter, but went straight out with these words: "I am Joseph.
(8) Therefore, this is a very good example of how God should behave toward us. For if he punishes the godly, and pretends not to be our God and Father; or if he shows himself to be rather a tyrant and strict judge, who only wants to torment us and even destroy us, then he finally says in his time and when his appropriate hour comes: "I am the Lord, your God. Up to now I have not dealt with you differently than if I had wanted to reject you and push you into hell; but this is the way I play with my saints. For if I had not been favorable to you with all my heart, I would not have played such a game with you.
(9) This, then, is pictured to us in the government of the saints for our comfort, that we may learn to tolerate the hand of God which instructs and tests us, that we may learn to know and humble ourselves, and that thus in us the terrible calamity called original sin may be put to death. For it is not that we should be condemned or rejected, though our cross and punishment, which we bear, is very like destruction and death: but that the sin which by nature clings to us may be swept out, that we may learn what is said, which the Lord saith 1 Sam. 2:6, 7: "I kill, and make alive; I bring into hell, and bring out again; I make poor, and make rich."
These are God's works, of which Isaiah, Paul and Christ Himself in the Gospel so wonderfully disputes, Matth. 10, 38: "Whoever does not take up his cross and follow Me is not worthy of Me"; item Joh. 12, 25: "Whoever loves his life will lose it" etc. But then reason asks: Why then does God afflict the innocent Christians in this way? Answer: He does not do this in vain or in vain, but in order to make the sins less and to put them away. After that, because we still have many faults and sins on us, we can by no means boast of innocence. For only look at those whom he lets go so safely and unpunished according to their own lust and desire, leaves them the bridle and that they have no challenge at all. Dear, what do they do? Well, they fall from one sin to another, into fornication, death, adultery, hatred and other dreadful, horrible sins and disgraces. As the same can be seen today in the See of Rome and all the Curtisans or papal clusters. For what are the cloisters of the bulls and cardinals but vain whorehouses? And Rome is such a place, where all villains and knaves, and all vices have taken the upper hand. "For they are not in misfortune like other people, and are not afflicted like other people," as the 73rd Psalm v. 5. says. Sin is not thus swept out of them, and they have no chastening in it; but where
the death and repentance cease, there is no more counsel or help for salvation.
(11) Therefore we Christians must learn that the Scriptures everywhere teach this chastening, by which we are humbled. But if we are righteous and counted among those who desire the kingdom of heaven, as we certainly are, we must know that we have been baptized into the death of Christ, Rom. 6:3. We must follow Him as our chief man, so that the body of sins may cease. And our life is nothing else in the sight of God, except that we must always be destroyed, killed and led into hell. Not that we should be destroyed by this, but to help us, to save us and to purify us. But such death must not only consist in words, but also in works; as St. Paul says in 1 Cor. 4:20: "The kingdom of God is not in words." Sin still clings to us, since we were conceived and born in it; our flesh is corrupt, which the devil tempts to all kinds of sins and vices: what else should God do with us, but to purify us always? although this cannot happen without pain and suffering. It must hurt and must be felt.
(12) In this way Joseph was wonderfully tried and well exercised, until he was humbled, chastened, and finally exalted. For thus he came to such great knowledge and understanding of godliness, and to such great wisdom, that he could counsel and preside over others, yea, even rule the whole world. The whole kingdom of Egypt was not large enough for his wisdom, although he was useful to many people and instructed not only the common people but also the king himself and the priests in true blessedness. But from where did he get this, that he was able to do this? Answer: Because he was killed beforehand and led into hell, was despised and in a desperate situation; and yet, with great strong courage, he still retained true faith and hope in the face of adversity.
(13) In the same way he tempts and humbles his brethren, that he may exalt them. Therefore this is a righteous and excellent example of the divine government, "who spared not even his own Son, but gave him for us all," Rom. 8:32, that he should be sufficient for our sin. But we are not humbled that we should thereby be made sufficient for sin, but that we should only be purified and swept away. He did not need cleansing or purification for himself, because he was completely innocent; but by his suffering he deserved that our humiliation, death, condemnation and damnation should be pleasing to God.
14 This is to be learned, as it is taught in the Holy Scriptures. For the papists and the Turks know nothing of these things, thinking that they are blessed, perfect and holy, and that they please God with their obedience and supposed worship without such purification. Therefore, they do not ask anything about God, nor do they fear Him. And I do not speak now of Pope Julius or Clement, as hideous monsters among the popes; but let us look at the examples of the good pious saints, as Augustine, Bernard and many others have been, except for the faith in them. They think they are pious and healthy, they teach patience, but they are very cold. And if you ask why they fast, why they mortify their bodies, why they allow themselves to be scourged, they bring out the cause, saying: "That they may thereby earn to be exalted above other common Christians in the kingdom of heaven.
This is not the ultimate cause of the cross imposed on Christians, but rather that they may be put to death in the flesh, and that sin may cease, and the original sin that naturally attaches to us may be somewhat controlled. And the more you are swept or purified, the more you will be blessed in the life to come. For there will undoubtedly follow honor and glory after the sorrow and affliction we must bear in this world. But of all these afflictions the final cause is the ringing
which is quite necessary and useful, so that we do not snore, become sluggish and lazy from the sleep addiction of our flesh. For where we have peace and rest, we do not pray, we do not consider the Word, but deal coldly with the Scriptures and with everything that concerns God; or else we finally even fall into shameful and harmful security.
(16) Therefore we must be afflicted and humbled. If it is not through bloodshed and imprisonment, as was the suffering of the holy martyrs, then it must be through spiritual challenge, through sadness, pain and fear, which we have in our hearts. For otherwise we would perish in sins, because our flesh is corrupt, poisoned, and even leprous, and needs a physician to come to the rotten flesh through the cross, torture, sorrow, shame, disgrace; for this is the proper medicine, that God may purge out sin.
(17) The Scriptures are full of such examples, namely, that the saints must serve. For out of affliction they forget spiritual exercises, pray, believe and praise God all the more diligently. But again, in distress and affliction, they cry out, sigh and lament, and are thus trained and instructed in words; as Isaiah Cap. 28, 19. says: "Only the trial teaches to remember the word."
18. But at last, when the temptation has come to an end, the most gracious Father and Savior of our souls lets himself be seen, and says, "I am the Lord your God; I have punished you. As Joseph also says here with a loud voice, "I am Joseph"; I have troubled you very much and tempted you in many ways; not out of a hostile spirit or that I would have a desire to destroy you, but rather that I would awaken in you repentance and the purification of sins, that you might become righteous and godly. Therefore do not fear, for I am not the man you think I am, nor the man you have imagined me to be, that is, a terrifying and horrible Egyptian tyrant. No, there you are far wrong.
19. In the same way it is with the thoughts, grumbling and suspicion.
of the godly, if they draw from themselves from God. For this is all a vain false and fictitious thing. For we cannot understand what God actually means by His counsel. "What I do, you do not know now," says Christ to Peter John 13:7, "but you will know later. I will wash your feet now; but what the same washing means or what I mean by it, you do not understand now.
20 Thus, we do not understand God's counsel and will at the time of suffering. That is why those who are afflicted and punished tremble so terribly and fight against God with unbelief, anger and impatience, and also with despair. But if they hold fast to faith and hope with God's help, so that they do not despair, there is no need. For God does not count their complaining and murmuring as sin. But after that he comes and says: I am the Lord your Savior.
(21) But this I knew not, saith reason, and could not think otherwise than that the devil had thus raged and raged against me. For our nature cannot bear with patience to be corrupted and destroyed; nor does it understand that temptation is only a purification: therefore it is afraid of it, and is angry or rages against it. For this reason, faith in the Word is necessary, so that we can endure and bear the hand of the Lord and know what we should hold on to and what we should rest on.
(22) Those who are punished and afflicted feel nothing else and also complain, they must perish and even go to the ground, and nature cannot think otherwise when it is killed; it cannot say otherwise than: I am lost. But what a blessed comforting word and voice of the Christians, when they can hang on the word and say: I am baptized; I believe in God the Father; I believe in Jesus Christ. If only this remains firm and certain in the heart, then all will be well.
(23) The flesh is troubled and afflicted; it is in pain; our reason despairs; our will grumbles; and at last, all the senses are utterly dumbfounded and dismayed. Like David
says of himself in the 31st Psalm v. 23: "I said in my anguish, I am cast out of your sight. But such words and thoughts are to be punished, and one must resist the corrupt nature and reason, which cannot understand or speak anything else. But what shall I do then, you may say, when I am already set in the gates of hell and in despair? Shall I say, as it is written in the Psalm: I am lost, I am even cast out? etc. Not at all, but you should conclude with yourself and say: I am baptized, I am called by the word; I believe in the Son of God, who suffered for me. "My father and my mother forsake me; but the Lord receiveth me," Ps. 27:10.
(24) Yes, you say, but I do not see the gracious and favorable Lord. That is right. But hear that he is such a Savior and Helper: though he conceals and hides mercy and help, and thus shows himself as if he knew nothing about you, yet he sits at the right hand of God the Father, governs you, cares for you, and is concerned about you. Christ himself also laments in the 38th Psalm, v. 12: "My loved ones and friends stand against me, and my affliction is shunned, and my neighbors are distant."
(25) This is very burdensome to the godly, when all this is not done in jest, but in earnest. And because it is reality and not just a vain pretense, it is very painful to the flesh. As when a boy is chastised with a rod because he has not studied diligently, he truly feels the pain, cries and howls; and it cannot be otherwise where discipline and obedience must be kept. Much less is the sin of adults, where original sin is evident, swept out without pain, so that they should not cry out, that they are rejected by God and even lost. But one should not conclude in this way. Just as a child does not think that his father is an enemy to him because of the chastisement of his father or disciplinarian. And what are we but children before God?
26 Therefore the 118th Psalm v. 18 says gloriously: "The Lord chastises me, but he does not give me over to death. And Solomon
Prov. 22:15: "Folly is in the heart of a child, but the rod of discipline shall drive it far from him." The same is to be said of divine chastening, especially because he has given us the word to which we are to adhere, namely, that it is not pain, or sorrow, or repentance to fear and despair; but however severely he is angry, that we may yet believe that he is our Savior and dear Father. As Job says, "Though he slay me, yet will I hope in him," Job 13:15.
For this is the difference between the children of God and the unbelievers, who rebel against the punishment and do not want to bear the chastening of the Lord. But the chastening is necessary for the Godly because of the corrupt flesh, which is full of sin and security, contempt of God, anger and fornication. That is why they do not pray, do not believe, do not hope and do not respect God.
(28) These infirmities and serious diseases and sicknesses still afflict the saints and believers. Therefore, so that God may heal them, He uses such punishment for them, and He kills them and leads them to hell. Which remedies and works of God are occasionally described in the holy Scriptures and in the examples of the godly, but they have never been understood by the world and by reason, for they do not have the book from which they could learn this art. Nor is there any other book that teaches this, except the book in which the Holy Spirit speaks to us in this way: "I am a God who kills and makes alive, who leads into hell and out again, who makes poor and makes rich," 1 Sam. 2:6, 7. And I do not do this in particular, or one thing without another, so that I alone should say: I kill; no, that would be the devil: but I am such a God, who killeth, and also quickeneth. I lead into hell, but in such a way that I lead out again.
(29) This should be repeated often and done diligently. For it is the wisdom of Christians and their own doctrine that they should have such strong courage that nothing can be done to them.
They have the Word, and absolution, and baptism, and remission of sins, and the promise of eternal life, and whatever calamities they may suffer, whether in death or in hell, no calamities excepted, whether they be inwardly or outwardly afflicted or affrighted; that they may say, "I am the Lord of death, and of sins, and of all calamities: I am joyful, triumphant, and proud; for I am Lord of death, of sins, of hell, of the world, and of all calamities; that with Him there is no difference between life and death, riches and poverty, shame and honor; and that therefore a Christian may become a Lord, mighty in battle, set over the terror of death, hell, and all adversaries. And this not of ourselves, for nature cannot accomplish it, but because our Savior, our Lord and Victor, the Son of God, sits at the right hand of the Father, who saves, protects and governs us. Therefore, death may terrify us, Satan may drag us into hell: what is the matter with that? My Lord and Savior is still alive.
This art surpasses all reason and human wisdom, and the saints, such as David and Paul, could not fully attain or understand it. Paul, who was a high apostle, confesses of himself 2 Cor. 12, 7-9: "I have been given a stake in the flesh, that is, the angel of Satan, to smite me with his fists, because I have thrice confessed unto the Lord that he departed from me." He would have gladly been rid of his. "And he said unto me," namely, the Lord at the right hand of God, "Be content with my grace." What do you think this is, dear Paul, that I love you? My power cannot be mighty except in your weakness. You must be weak, you must suffer, groan, be miserable and weak, too good for yourself, so that with suffering and struggling you may finally prevail and become a great apostle. If you are not weak, my power has nothing to do with you. If I am to be your Christ, and you in turn my apostle, then you will overcome your weakness with my power, your foolishness with my strength.
ner wisdom, my life must rhyme with your death.
(31) This is the doctrine of Christians, which neither philosophers nor lawyers teach; neither do they understand the causes, neither where they come from, nor where they are to be directed, nor how they are to be brought about. Philosophy teaches something about patience, but at the same time it demands that one should be innocent. Therefore we should diligently remember that we suffer as the innocent, but who nevertheless need this ruth. As the Lord says in Jeremiah against Edom, Jer. 49:12: "Behold, those who were not guilty of drinking the cup," like Daniel and some others, "must drink; and thou shalt go unpunished? Thou shalt not go unpunished, but thou must drink also." Item, so he also says against Jerusalem, Jer. 2, 35: "Behold, I will be right with thee, and thou shalt say, I have not sinned." As if to say, "For this reason I will punish you, so that you will not forget your sins, in which you were conceived and born. For otherwise thou wouldest say, Why punishest thou me, or why must I thus be tormented; why dost thou not rather inflict this punishment on Moab and Edom? For I am thy people, I sacrifice unto thee, I praise and glorify thy name. I do this, says the Lord, only so that you may not boast of your innocence before me. But I will not chasten thee in mine anger, but with moderation in judgment, as a father loveth and chasteneth his child. Therefore you shall not be lost.
32. yes, do you want to say, what have i sinned? what have i been guilty of? Answer: Ask the apple in paradise. Moab and Babylon have no cause to punish and persecute you, but you are not innocent before me because of the sin of your first parents in Paradise. Therefore you shall give me glory and recognize your uncleanness with humility, and say: Lord God, you do right in chastising us; as Daniel says Cap. 9, 7: "You, Lord, are righteous, but we must be ashamed."
33. God knows and recognizes what is hidden in our hearts and how corrupt our nature is; therefore He punishes us graciously and
fatherly. And finally, when the punishment ceases, he reveals himself to us and says: I am your God, who love you and embrace you kindly; I meant it warmly and kindly. Then the souls are again generally raised up and can then comfort themselves with the grace and kindness of God. And that is God's comfort in this life. But how great will be their joy on that day, when the Son of God will appear and say: Behold, I am your Savior and Redeemer, whom you have accused as if I should not care for my church and congregation, and have no regard for them, as if I were not God and did not care for you. Behold, here I am. For this reason I chastised you, that your sin might be purified and swept away, and that you might recognize me as your God and Savior.
This game and how wonderfully God governs His saints is what the Holy Spirit wanted to portray in this example of Joseph. And beloved, think what a sweetly pleasant word it will be in the ears of the blessed on the last day: "I am Joseph" etc., yes, what a joy it is now, when God gives even a small drop of comfort through His word to those who are afflicted and challenged. How one is so heartily glad when the challenge is over! Therefore, this will be a much greater, yes, an unspeakable joy, since the God of all comfort will reveal Himself and pour Himself out over us in eternal life.
(35) The sons of Jacob felt a little relief from the sorrow and grief they had before, because Joseph drew them to his table and dealt graciously with them, and gave them a delicious treat, and gave their youngest brother five times as much as they had given to one another, and at last restored to each of them his money in particular.
And God plays with us in just such a way when he gives us temporal comfort. But what will it be on that day, when not a little drop, but the whole heaven will be opened, and the whole Godhead will be revealed and seen? Then we will be glad and rejoice in this word: "I am Jo-
1668 D- r, 32S-Z27. interpretation of Genesis 45, 3. W. n, siso-siss. 1669
seph" etc. May our dear Lord God strengthen us and give us patience, so that we may wait for this great hope presented to us with such faith and constancy, as we ought to do. For this joy is also praised from time to time in the Psalms, and several exhortations are also made to strengthen the hearts of the godly with it. For example, in the 31st Psalm, v. 20: "How great is thy lovingkindness, which thou hast hid from them that fear thee, and hast shewed to them that trust in thee before men"; and in the 27th Psalm, v. 14: "Take heed unto the Lord, be thou confident and undaunted, and take heed unto the Lord."
(37) But in this life the alternation of comfort and affliction remains, for otherwise the godly would perish through constant temptation if they never had a little comfort. As Joseph now invited his brothers to him and received them kindly, he soon frightened them again. Thus God also leads us wonderfully, and sustains us so that we do not despair in adversity and tribulation, since we are thus purified from our sins; for such purification will cease in the life to come. Now follows in the text:
Is my father still alive?
38 He asks about the father, not as if he doubted that he was still alive, but that he proves that he loves them with all his heart and that he talks to them out of such love. At the same time, however, it is such a word that contains an astonishment. As if he wanted to say: I could hardly believe that my father should still be alive; I have always thought that he could not have lived so long. For I still remember how fiercely he loved my mother, and since she died miserably in childbirth, I have seen how miserably he grieved over her death, and I have also seen that he has had many other miseries and accidents in the house, by which he has been greatly distressed. For his nature is quite kind, and he loves his own dearly, not only out of natural inclination, but also out of the love of the Holy Spirit. For this reason, it often occurred to me, after I had left, that he would.
I was also dying of pain because I knew that he had such a tender and soft heart, even though it was big and strong in the glow.
39 For the weakness of nature still clings even to the saints, and the sadness and sorrow is so strong and powerful that it kills many people. In this life many of them die, even godly people, because of the sorrow of their hearts, which in itself is true death, and which is much sharper than a sword can be; as Sirach testifies in chapter 30, v. 25. V. 25, where he says: "Sadness kills many people, and yet serves nowhere"; and Paul 2 Cor. 7, 10: "The sadness of the world works death." And the more tender nature is in men, the sooner they die.
40 Now the very grievous afflictions and sorrows which Jacob had have been described above, as that Dinah and Bilhah were violated, that Rachel and Deborah, the nursemaid, died so miserably to him. Now the excellent man had to be very distressed because of such afflictions and many accidents, since he was wistful and compassionate because of his natural affections and inclinations, and also full of the Holy Spirit. For such people are greatly moved to mercy, and have great heartfelt compassion for others who are sorrowful and grieved. But such affections or movements destroy the nature also in the saints.
(41) Joseph was therefore astonished that his father had been able to live through two and twenty years, when he had not been at home, in such a great accident and so much grief. I do not doubt it, he will have said, my father must have been so distraught and frightened in his heart at losing me that he was not easily comforted. Therefore I thought that he must have died, if not from hunger, then it must have happened from sadness and sorrow. Joseph will have said: Oh God, I have always thought that my father will have wept himself to death. For although the godly believe in God, nature is so weak that it cannot cope with great pain and sorrow.
and Christ Himself also says Matth. 26, 38: "My soul is sorrowful unto death".
Second part.
How the brothers of Joseph are afraid when Joseph makes himself known to them; and how Joseph deals with them.
V. 3 And his brothers could not answer him, so they were terrified before his face.
(42) The fact that Joseph revealed himself to his brothers so suddenly, which no one could have imagined or imagined, awakened such great joy in their hearts that they were terrified and almost died of fear and joy at the same time. The soul is something more excellent than the body, and the body cannot bear such movement and heartfelt joy when it is in the highest degree. But what the soul is in speculation, or, as the philosophers speak, metaphysically, supernaturally, we cannot know, but from the affects or movements and fruits we can infer that it must be a very delicious, noble and wonderful being, which is so strong and powerful that the body cannot bear violence or storm. For example, if a great pain arises in the heart and reigns in the person, the body must necessarily die. And the same also happens with great, excessive joy; as many examples in the histories of the pagans testify.
Such movements were also in Joseph and his brothers; and he must have been close to death because of the violent movement of his heart; so that he could no longer speak anything, except that the tears ran down his cheeks.
The soul has such great power that where it alone reigns in man, the body with all its senses, smelling, tasting, touching etc. must even freeze. It is a strange little creature. Aristotle, after speculation, could easily describe what the soul is, since he says:
Anima est actus primus corporis organici physici etc. (Pierer: The soul is the principle of life, the first form, entelechy, of the body). But he cannot really express what it is, because only objectively, that is, when he compares it with something else. But to understand or feel rightly what the soul is, as far as its affects and the great violent movements are concerned, does not belong to such knowledge of speculation, or to comparing it with something else, but must be practiced, exercised, and tried. As when a great intemperate joy takes over the body and almost kills it, or when the tears of great joy flow from one's eyes; of which the monks and devout fathers write much, that nothing is sweeter or more sweet than such tears of joy; but again, that no thing is more sorrowful and bitter than the weeping of those who bear sorrow. Therefore, I say, the soul is a wonderful creature and unknown to us.
I remind you that we should not only look at or read this revelation of Joseph superficially, but we should look at the great movement of the hearts, by which both Joseph and his brothers are so completely shocked. I don't know how I should have taken a stand on this, since he says, "I am Joseph." And they do not know it either. What then will happen when our Lord and Savior Jesus Christ comes, who in this life also tempts us in many ways, and causes us to be greatly afflicted, chastised and killed. Oh what a great joy it will be when he will change so suddenly and unawares, since we felt before and let ourselves think that he was the most horrible tyrant, who wanted to kill us all together in one hui! Then he will say: "I am Joseph", your Savior.
(46) I cannot sufficiently interpret this revelation of Joseph according to its meaning, but it should be read and remembered often, so that we may learn to pray diligently after his example and that of his brethren, hoping and waiting for divine comfort, and that in the meantime, with strong and steadfast hearts, we may endure the hand of God, who plays with us and thus tempts us for the sake of sleeplessness,
That we may be afflicted, and for the coldness of original sin, whereof the hearts of the godly are lazy and slothful, and also weak and languid unto faith, hope, and prayer, and other spiritual exercises. For where this divine play is not, we snore and are cold. Therefore, God pricks us with this thorn, as it were, and drives away the coarse, lazy donkey, our sinful flesh, which weighs us down greatly with its burden.
Now we must also say something about Joseph's godliness, which is truly wonderful and well worth considering. For the great prince and savior in Egypt and surrounding countries could have despised his brothers with great pride and concealed his origin and kinship from them. How often examples of such unfeeling, unloving people occur, or who are such lumps and so even stone-hard that they cannot or will not show any reverence or kindness to their parents or relatives. For even though nature is created by God in such a way that it has a friendly inclination, and there still remains in man a little good affect or movement (of which the scholastics understood the saying in the 4th Psalm v. 7. The scholastics understood the saying in the fourth Psalm, v. 7: "The light of your countenance is lifted up above us"; as that the father naturally loves his child, and the child in turn also loves the father; likewise, such natural inclinations are implanted in all men between brothers and sisters): but such inclinations are sometimes confused and corrupted by the foolishness of men, by anger, arrogance, unjust enmity and envy.
(48) Now Joseph was full of the Holy Spirit, and did not destroy the natural inclination, but increased it. For the Holy Spirit is not given to take away and abolish the affections and inclinations planted in nature, but to revive the dead nature, to raise up the weak and sleeping nature, and where it errs and has gone astray, to make it better and right again. Therefore, the Holy Spirit and the grace of God are a medicine for nature, by which everything that is in the innate nature of man is restored.
The corruption caused by sin in us is weakened and corrupted, but it is raised up again and brought to its rightful place.
49 Joseph did not therefore despise his brothers or his father, because they were shepherds, unknown people, and almost the least of the people, before whom the Egyptians had an abomination. For he feared that this would harm him among the rulers and officials in the same kingdom, and that his honor and glory, and the great reputation he had, would be weakened by it. For we have heard that the councilors did not eat with him, and now they seem to have two causes to justly despise and hate him: because he was a Hebrew man, and because he had his origin from the lowest race of cattle herders. Therefore it is a beautiful and glorious virtue in him that he kept more of the fourth commandment and natural inclination than of all his great honor and glory, yes, even of his power, which was not small, but almost the highest and equal to the king's power in Egypt. He is not ashamed of his father and brothers because they were shepherds. He may have played a sad and sharp game with them until now, but out of great love and right natural inclination he carried to them, because he was worried that they might have killed his old father and youngest brother. But now that he has learned that they are still alive, his heart is truly filled with great love and joy for his brothers, so that the whole house of Pharaoh has heard him weeping and wailing with great joy.
50 In this entire history of Joseph, we see nothing but great and innumerable virtues in him, and the same in all situations of his life, in prison, in disgrace and misery, and when he was completely abandoned, and afterwards also in his great honor, majesty and power. For thus he was driven up and down, before him and behind him; and yet he always remained steadfast, and had God before his eyes, and waited for his help with very great faith and patience.
(51) Here we are not only given an example of all the virtues that Joseph had, but we are also given a fine description of God, so that we may know what God is. The philosophers discuss a lot and search for God with their speculation, and get to know him to some extent; like Plato looks at and acknowledges the divine government. But it is all speculation without application; it is still far from the knowledge that Joseph had, namely, that God cares for us, that he hears and helps those who are afflicted and miserable. Plato could not conclude this; he always sticks to his speculations and supernatural thoughts, like a cow looks at a new gate.
(52) This is the right knowledge of God, by which we know the will of God, and that He alone is wise and able to help, and that He will have mercy on us, since Joseph considers this to be certain, and says, "God will not abandon me, even if I should die;" item, so that he can conclude: God does not look at you or care for you because you are so great and powerful, even if you were already a lord over the whole world. On the left side he does not despair when he is oppressed by misfortune, but on the right side he does not rise up when he is well and there is good fortune.
(53) This then is the right knowledge of God, that one may know that his nature and will is that which he has revealed in his word, when he promises that he will be my Lord and my God, and calls me to grasp this same will of his in faith. For there is laid the right certain foundation, that the hearts may be satisfied. But the practice also follows, that is, the practice and experience afterwards, when it is put into practice, since Joseph has now been practiced and tried with misery, imprisonment, danger and false accusation. So he thought and concluded to himself: I see that this is God's will, who undoubtedly has in mind and intends something greater and higher than I can now understand; I am certain that he will not abandon or reject me; his will is incomprehensible, but nevertheless very good; and I have no doubt at all that he will do it.
not, he wants to and can also well save me from this misfortune.
54 Thus he upholds himself and perseveres in the extreme distress and danger of his body, his good name, and all his goods and welfare that he had in this world. For after he was cast into misery and bondage, he also lost the praise and good name of chastity and innocence, for which he was praised and held dear by everyone, so that he had to stink and be despised before the other members of his household and before the whole world. And over that he was such a despised wretched man, before whom the Egyptians had an abomination, he is also still considered worthy because of the adultery, so that Potiphar's wife accuses him, that everyone should be justly hostile to him and that he should be justly punished with all kinds of plague and torture. But he still persists in this hope and faith, so that he closes and says: "God will not leave me; but what he intends to do with me, I do not know. I am tossed and turned about in the world, and well tempted; but I know that he is thinking of something better and more beautiful than I can now know or understand. I know that he is well pleased with me according to his gracious will; therefore I command and surrender myself to the Lord my God, who alone is wise, almighty and gracious.
55 Therefore, as he believes, so it is done. For he could never have thought or hoped for the great honor and glory to which he has come. But because he was able to bear the hand of God even unto death, he is also temporally exalted and graced with bodily honor. And this means to know God rightly, that is, to know that He alone is wise, that His will is the best and most pleasant, but ours is foolish and very evil. As St. Paul says in Romans 12:2: "That ye may prove which is the good, and which is the acceptable, and which is the perfect will of God." Therefore, Joseph is a great doctor and teacher of the wisdom and will of God.
56. again, when he is raised to the highest dignity of the earth, to
In the time when the kingdom of Egypt had been the most prosperous empire, he humbled himself in such a way that he disregarded the great honor and thought that this was not the right good or inheritance promised to him by God. Therefore he does not become proud, is not at all ashamed of his friendship and his family, from which he was born, and remains faithful to the fourth commandment; just as he previously kept the sixth and seventh commandments with the greatest diligence and in the most faithful manner, namely, because he served his master faithfully and sincerely and increased his goods and possessions, and kept his wife in honor. Are these not great and excellent virtues? He does not think that if I recognize my father and brothers, the Egyptians will soon push me away from this high office to which I have come and deprive me of the same glory; but he prefers his father and brothers, thinks more highly of them and prefers them to his great glory, however lowly and wicked they may have been, before whom the whole kingdom of Egypt had an abomination; and he gladly confesses that he is the son of a shepherd and pays great homage to his father according to God's command.
(57) This is truly the greatest courage, which hopes for a much higher thing than the kingdom of Egypt was, or the whole world can be; for it has faith and hope of the resurrection of the dead.
(58) All this is taught by history, and by the violent emotions and movements of Joseph. He was not afraid of death in prison, but now that he has been redeemed, he has not hoped for the kingdom, nor does he respect the power and authority of this world; rather, he holds in low esteem in his heart the highest and greatest thing in the whole world. Therefore he hopes and waits for another and better life. For this is a great thing, that he should have despised the kingdom of Egypt for his father's sake, who was a shepherd, and for his brethren's sake, who sold him, and slew his father with him, as much as was above them. But so the heart is sent, when the Holy Spirit comes, who then shows reverence to the parents with all his heart.
Joseph could have provided for them in another way if he had given them several thousand guilders, so that his honor and great name would not be endangered. But he humbled himself so deeply and sincerely and testified to his heartfelt affection for his father and brothers that he filled the entire court of Pharaoh with great weeping and crying. That is to say, he honored his parents with great love and reverence. And this is a great honor, especially for such a great man.
(60) Therefore we see that he was gifted with the highest virtues, which no one can sufficiently explain in words, and that he was gifted on both ropes, namely in fortune and misfortune: which is then held up to us as an example and lesson.
(61) After this, God is also beautifully portrayed to us in this image, namely, what His nature and character are, so that we may learn to recognize Him and trust Him. For his nature is always the same and will never be changed for our sake. But this is his nature, that he is longsuffering, that he tempts his own, and that he wreaks havoc on them, and that he leads them all to death. But again, when it has come to the extreme danger of life and limb, that he then suddenly and quickly comes to the aid of those who are so challenged and saves them. Therefore, one should hope in God and wait for Him, as the examples and admonitions in the Psalms and Prophets remind us.
62) Above that, he is also such a God, who not only makes everything out of nothing, but can also make nothing out of everything. When, in the beginning, he made Joseph into nothing, and now that it seemed as if he was even corrupted and as if it was completely lost with him, he again makes everything out of him, that is, he makes him the greatest man in the world. But the same great man now again expresses all his honor and glory, descends from his royal throne, and takes care of the very least people, and stands by them, namely his father and brothers, and says: "I am Joseph." Now here he is destroyed again
He is again the same Joseph who was thrown into the pit and sold before, and who had to bear the heavy bondage. He again becomes the son of a shepherd, saying, "I am your brother, the son of a shepherd, just like you.
63 Therefore, we see here what a truly godly and manly or chivalrous heart is, namely, one that always has right faith and trust in God even in the greatest poverty and all kinds of severe trials; but again, in happiness does not exalt itself or become proud, but fears God. Such people can truly rule the world well, who manage everything with such a heart that they are not satisfied with the goods of this life, but hope and wait for another kingdom, and yet still retain the natural inclinations and affections that are planted in nature. For the Holy Spirit does not extinguish them, but miraculously raises them up again, kindles them, and also sustains them. This is to be diligently remembered for the sake of the devilish teachers in the papacy, who despised parents as if this were a good godliness, and highly praised the monasteries in which they were situated, before which one might well despise the parents and, as it were, trample them underfoot.
(64) As there is a terrible saying of Jerome, which reads: "When your father lies at your door and weeps miserably, and your mother shows her womb and breasts so that she may suckle you, she always tramples them underfoot and runs straight to Christ. God forbid, what a harsh word that is! And although I believe that he has been saved, I would not like to be the author of such a saying.
(65) And they did not run to Christ, as they thought, but ran from Christ to the monastery. For are not the parents, wife and child also holy and Christians? St. Peter had a wife and child, but when he was challenged and carried away to torture and suffering, he left them. Or, is it such a delicious thing to go to the monastery, what should one think of the patriarchs and other saints? And
They have taught this way before, and the pope has confirmed such godlessness with his decrees, in which he has placed the holiness and highest virtues of the Christians in the monastic life and order of the monks. This, however, is not godliness, but a real abomination and strong error; as St. Paul said before 2 Thess. 2, 11.
If you trust your parents for the sake of Christ, you do right and well; but because of your superstition, or out of free will and self-chosen devotion, to despise them and trample them underfoot, as it were, is neither Christian nor human, but diabolical. I have often seen that mothers, when they went to the monastery, followed their sons weeping and were extremely and painfully distressed: but since I was also afflicted with the same error, I used to punish such feminine melancholy, and thought that the mothers were not doing right by it, since they were distressed about it, since their sons were holy and blessed. For thus we had been taught and deceived that this was the highest service of God and righteousness, if one could despise the power of parents, which they have over their children.
The monks in Egypt first conceived and raised these errors, but the pope accepted them and confirmed them with special laws. And he also does the same by defending the secret engagements, so that he may fight against God and the fourth commandment, and that he is in truth what Paul calls him in 2 Thess. 2, 3, 4, namely, "the man of sins, and the child of perdition, who is an abominable man, and exalteth himself above all that is called God and God's service.
68 Therefore we should know that God does not reject or abolish the natural inclination in man, which He implanted in nature in creation, but that He awakens and preserves it. But if necessity so requires, then you shall say with Joseph, "God has made me forget all my father's house," Gen. 41:51. Or, since Abraham is commanded, by a special command of God, that he should be-
Isaac, then he shall say: Isaac, I do not know you now; or vice versa, as Deut. 33:9 commands. But if God does not call you outside of or above the fourth commandment, know that you must necessarily obey Him.
69 Therefore the pope and the monks are a shameful monster, even an abomination, which abomination stands in the holy place, as Christ dressed the same Matth. 24, 15. from the prophet Daniel Cap. 9, 27. For no one can believe what an abominable and horrible error this was, which was held to be the highest service of God, so that reason can easily be caught and deceived with the outward appearance of hypocrisy.
(70) Therefore, such examples should be diligently observed, that the hearts may be equipped against this folly of Satan. We see how strong the natural affections and movements are in both Joseph and his brothers, whom the Holy Spirit wanted to praise with special diligence. For Joseph first of all wanted to raise them up and comfort them with this word, saying, "I am Joseph." I am not the Abrech, the great lord of Egypt, who until now spoke to you through an interpreter; now I need my native language. But with the same word he has killed them.
71 Now he adds another consolation, when he asks them, "Is my father still alive? This is not only to be understood as if it were only a question, but as I said, it is such a word to indicate that he was surprised that he should still be alive. Rather, he says, is he still alive? As if he wanted to say: I have forgotten my father's house, that is why I have searched so diligently for all things; but your father is also my father, you are my brothers. Then they are astonished and almost die; therefore Moses says: "They could not answer him, so they were terrified before his face.
72 And that was no wonder, because they had many and important causes for it.
They were so horrified that they had such a great prince for an adversary, who played with them until death, and now suddenly comes out and reveals himself to them in his mother tongue. For they had not thought that they would ever hear the Hebrew language in the land. Because of this, since they have been so violently moved and so completely frightened in their hearts, the same fright makes them so much that they almost become stones and blocks. For the innermost part of their heart is stirred in them with great joy and fear, so that they cannot answer, and would have stood all their lives hearing the same word: "I am Joseph. They cannot grasp or understand this at all; therefore he must still use so many words, so that he may awaken them.
V. 4. But he said to his brothers: Come near to me. And they came near. And he said: I am Joseph your brother, whom you sold in Egypt.
They are still frightened and must not open their mouths, nor can they believe that this man is their brother, because the great majesty of his person is in their way. And yet it does not seem proper to ask him or to contradict him. Therefore he puts himself before their eyes and gives them an exact description of his person. I am not a new or fictitious Joseph, he says, but I am the Joseph whose father is Jacob, whose sons you also are; I am the Joseph who is your brother. They all hear this, but the great terror prevents them from directing their hearts to think about this matter or to give him an answer.
74 But he adds to this, saying, "whom ye have sold. But is this not a clear enough description? I think they will soon have understood that this was truly their brother, for they had sold no one else but Joseph. Therefore, there should have been no doubt in their minds. Moreover, they would have known this from the
They were able to accept the things that had been talked and traded between them until then, such as that the money had been put into the sacks and that the cup had been thrown into Benjamin's sack. But they were not yet able to applaud him, for the terror was too great and had settled too deeply and hard in their hearts. Dear God, let this be Joseph! they always think.
75 Now Moses said above, v. 2, that the Egyptians who had gone out heard his crying and howling. Now, however, he does not address them in such a loud voice and calls them to come a little closer. As Lyra indicated, he did this so that the Egyptians would not hear that he had added this, as they would have sold him. Joseph was a man full of the Holy Spirit; therefore, since necessity required that he reveal himself to them, that he should remind them how they had sold him, that they might the more readily applaud his words, he nevertheless did not want the same sin to come to light among the Egyptians.
This is the right brotherhood, namely, to reduce and cover the sins of his brothers. He does not want them to be maligned for it, but desires that their honor and good name remain unharmed among the Egyptians, so that they will not be condemned or scolded as fratricides and patricides. Therefore, this is an excellent example of true love and forgiveness of sins.
(77) He can only so clearly prove to them that he is their brother, that he at the same time remembers their sin: therefore he speaks to them in the gentlest and kindest way, has not magnified sin according to its dignity. He does not say, "I am he whom you wickedly threw into the pit, whom you secretly longed for life and limb, who so bitterly grieved your father;" but says only gently and quietly, "whom you have sold." He lets go of everything that sounded a bit harsh. As if he wanted to say: "You know very well how I came here: I did not separate myself from your community of my own accord, or leave my old father, but was led here when you sold me.
had chewed. This means, truly, not only to forgive sin, but also to palliate and cover the shame and disgrace of his brothers, and to do them good with the utmost diligence and love.
Thus the Holy Spirit is in the fathers, who can overlook their brothers or neighbors, forgive them and cover their sin. He had to remember the selling when he revealed himself to them, so that they would not think that all this was a fictitious thing. Therefore, so that they would have a certain sign or indication that they could not contradict, he secretly added this to the other words, which was supposed to be hidden and unknown among the Egyptians. Therefore he calls them to come near, because before they had moved a little further away from him and did not dare to approach him. This is truly true forgiveness of sins and pure uncontaminated love.
V. 5. And now do not be grieved, and do not think that I am angry because you sold me here.
79 Here he has absolved them and absolved them of their sin, and has not only absolved them, but also proclaims to them very abundant grace and that he is favorably disposed toward them from the heart. I am he whom ye have sold, saith he; your sin is manifest, and well known unto all. Even though they did not know it, it cannot be denied; it is evident in itself.
80 Now behold how graciously and kindly he speaks to those who betrayed and sold him. There is no sense of revenge in his words, no ill will, or that he intends to offend them, but only mercy and kindness, which comes from the bottom of his heart. It is true, he says, I was sold by you; but you will not grieve over it. And here in this place stands the very word that Christ also uses Joh. 16, 21. when he says: "A woman, when she gives birth, has sorrow." Gen. 3, 16: "I will cause thee much pain when thou art with child" etc., that is, much grief and sorrow etc. This word is called ezeb, and is also used hereafter.
to idolatry or idolatrousness. As Ps. 16, 4, where in our Latin translation it says: Multiplicatae sunt infirmitates eorum etc., it should rather say idola, as we have translated it: "Those who hasten after another" etc. For idolatry and superstition, which the wicked practice, is misery and distress, that they may be afflicted and martyred, as a woman that is about to give birth. Item in the 127th Psalm, v. 2: "It is in vain that ye rise early, and eat your bread with sorrow," that is, your bread becomes too sour for you: ye shall not thus be troubled.
81. So Joseph also says here, "I do not want your burdened and weighed-down conscience to be troubled, devoured and tortured; but I say and will have you to be satisfied with my favor and good inclined will, and to rejoice over it. For I will gladly forgive you this sin; you must not grieve over it. This is a very beautiful absolution. "Do not grieve," he says, that is, do not think that I am angry about it, be of good cheer, do not be displeased; you have no cause to be sad and grieved. Like a poor conscience that knows itself guilty, is cheaply afraid and trembles. For from this comes all terror and sadness according to the common saying of the theologians: Si est dolor et tristitia, nemo novit, nisi mala conscientia, that is: Where there is pain and sadness, no one knows about it except the evil conscience alone. And again, happiness is also nowhere but in a good conscience. As Solomon says, Prov. 14:10: "When the heart is sad, no outward joy will help"; and Prov. 15:15: "Good cheer is a daily good life" etc. What other joy is, it cannot be perfect; it may outwardly tickle a man a little, but it does not come inwardly into the heart.
(82) Nor is there any more grievous affliction than sorrow of heart, for that is death and hell itself. Therefore, you have to avoid it, whether it weighs you down or another person. Then shut up hell and open heaven, whoever can, lest such a weakly afflicted heart die when it feels sin and has such pain over it.
(83) As Joseph here deals with his brethren in the kindest and gentlest manner, that he may give them courage; for he was a wise man, well acquainted with such struggles of conscience: therefore he hath used the right medicine in time, that this pain may be soothed. Do not worry, he says, and do not think that I am angry; all is forgiven and forgiven, and even forgotten; I love you brotherly and from the bottom of my heart.
This means to forgive his brother's guilt from the heart, especially when he is in such fear and distress. So that Joseph had gone about humiliating his brothers until then, so that they would have no fear of their welfare and return to their father, and would see nothing else before their eyes but certain eternal bondage and lamentation. But since they were so grieved and frightened, he has now forgiven their sin with such grace and kindness that he himself weeps with those who weep.
For this reason, this is an excellent text that should be memorized with special diligence. For no one can say or believe how difficult it is to raise up and revive a heart and conscience that are drowned in sorrow. Those who are without temptation can easily be happy, but it is a great effort and work to bring a person who is weighed down with spiritual sadness and affliction back to right knowledge and faith, and to comfort himself with the grace of God and His goodness.
We see how Christ, after his resurrection, dealt with his disciples with such long-suffering and kindness, how friendly he addressed them, showed them his hands and sides, and allowed himself to be touched by them; he allowed himself to be heard and seen, ate, and conversed with them in the most friendly manner. But they did not soon pick themselves up again and get along. And when the angel tells the women, Marc. 16, 7, to announce to the disciples that Jesus has risen, he tells them the same thing.
The first thing he had to show was Petro, because he was in the greatest fear; he could well declare the ezeb. He had denied the Lord three times, had cursed himself; the others had fled. Therefore, because of necessity and in due time, the angel adds this, that they should proclaim it especially to Petro. Oh how warmly Zechariah speaks Cap. 4, 6. ff. to Zorobabel and the rest of the Jews, who had been led out of the Babylonian prison and back to their own land, before he could gather them together, strengthen them and, as it were, raise them from the dead. For it is much more difficult to comfort a sorrowful conscience than to raise the dead.
St. Paul does the same. After he in the first epistle to the Corinthians Cap. 5, 1. ff. had severely punished the man who had freed his stepmother and thus caused great trouble to the Christian community, he shows in the other epistle Cap. 2, 5. ff. he again shows his great concern for the same man, that he might not have done too much to him with the severe punishment; although he had not acted contrary to his office, and also did not cancel the previous punishment, as if he had done wrong with it, but calls the Corinthians to raise him up and comfort him again, so that he might not drown and perish in sadness.
But to the hard insensitive heads one can never say enough that they should repent of their sin and humble themselves, for they are not afraid of God's wrath when God strikes them with His lightning. Just as the pope and the cardinals do not ask for any threat. But if one were struck with lightning from heaven, he would also feel that the conscience, being without all consolation, is struggling hard and is very distressed, and that it is neither easy to advise nor to help him. These must be helped with comfort, which is taken from the word of God, as, Matth. 18, 14: "It is not the will of God that any of these little ones should be lost"; and as Christ commands Petro, Luc. 22, 32: "If you are converted one day, strengthen your brothers. God wants you to be humbled and not to perish or be lost. He is angry
He did not strike you with this lightning in his wrath, but that he might bring you to the knowledge of sins, and then, when you were humbled, raise you up again and strengthen you; which could not have happened if your heart had not first been frightened and made fearful.
These are examples of the Holy Spirit, which are told to us in the Holy Scriptures for teaching and comfort. For it is much more difficult. To raise one up than to kill, as daily experience teaches. We often strike the pope, cardinals, bishops and usurers with the hammer of the divine word, as if on an anvil, but it is all in vain. But those whose hearts are stirred by the word to bind, learn that it is true what God says through the prophet Jeremiah Cap. 23, 29. "Is not my word like a fire, saith the Lord, and like a hammer that breaketh in pieces the rock?" There is no rock too hard, it must break. Paul was a very hard rock; but when the light from heaven shines around him, and the divine voice is heard, "I am JEsuS whom thou persecutest," etc., Acts 9:5 ff, he soon falls down as if he were dead.
90 Joseph therefore comforted his brethren again, seeing their temptation and anguish, though they had not yet confessed their sin. He says, "Do not be distressed; do not think that I have said or done anything to destroy you, but rather that I may bring you to repentance. But now death is cast out, hell is closed, sin is forgiven, and heaven is opened. This is the right pope and high priest, and here absolution has its rightful place.
But this we put here in the text from the Hebrew in the Latin: Ne sit ira in oculis vestris: Think not that I am angry because of this: the same thing the others have not given right, saying, Non irascantur oculi vestri (Let not your eyes be angry). For Joseph speaks of his anger and not of his brothers' anger. And how should they be angry, since they are miserably afraid and terrified?
before Joseph, that they also should not open their mouths. And for this very reason they also need this strengthening, that Joseph may show and reveal to them his fraternal and affectionate heart. You must not think, he says, that I have thought to disgrace you by selling you, but rather that you may know me assuredly and trust me. I am not heated or angry with you, I am not averse to you as I have been until now; therefore do not be sad.
But now he not only comforts and absolves them, but has also preached a long sermon on the counsel of God, whose wisdom and great goodness he now also praises. For this is the noblest and highest wisdom in the Christian school, as I said above, namely, that one may learn what God is, not by speculation, but by practice, that one may experience it by deed and by work. For this reason, he will now excuse his brothers and place the whole matter on God's counsel and wisdom.
Third part.
How Joseph preaches to his brothers about the counsel of God, who is led out by his sale.
V. 5. For your life's sake God sent me before you.
Behold, what a wonderful doctor and excellent theologian and interpreter this is, both of the words and works of God. You, he says, have betrayed and sold me, that is certain: but now listen and learn God's counsel in what you have done and not done. You have destroyed and killed me, which cannot be denied: but this destruction and killing that you have done, what has it been in the sight of God? For there is another thing about God's counsel and another thing about your counsel in one and the same work. God has used your very evil counsel and will for life; not for my life alone, which would be a small thing, but in general he says: For life's sake God has sent me here. You
have not sent me, but the Lord has sent me through you.
This is truly speaking with new tongues. For what manner of speaking is this? It is truly an unusual way and strange way to preach, to send one to salvation and life, not only of the messenger, but also of the whole world. Such a tongue is nowhere to be found. For men would thus say: The angry and envious brothers betray, sell and kill their poor innocent brother. But the Holy Spirit says: This selling shall be the salvation and life of Egypt and the whole world. This is a new outrageous speech and an unbelievable answer that no one could have hoped for. But it is a divine way of speaking.
95 Therefore this text is to be remembered especially well from the counsel of God, which is also praised in the prophet Isaiah in the 55th chapter. V. 8, 9: "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord: but as the heaven is higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts"; and Joh. 3, 31: "He that is of the earth is of the earth, and speaketh of the earth: he that is from heaven is above all." This is an earthly tongue, saying, Joseph that is sold is also lost, and is utterly finished. But the same thing in heavenly language means a mission to salvation and life. This is our Lord God.
(96) Therefore let us learn that we are not to follow our own thoughts, and that we are not to measure, judge, and understand cases or works according to our own counsel, and how they may obtain an outcome.
(97) It is true that this matter is being presented to men in a human way, and the human tongue calls this mission the destruction and downfall of Joseph. But there are two different countries and different places in heaven and on earth. Therefore the works and ways of speaking are not the same. Christ is killed before the world, is condemned and goes down to hell; but this is salvation and blessedness of the whole world before God from the beginning to the end.
Therefore, in all works and thoughts, especially in suffering, when Christians are afflicted, where you are a believer, you should not judge your life and works; otherwise you will err. You are dumb, you are a fool, you are tempted, you are like a prisoner, and you cannot speak or judge your own things. It is said, "Wait for the Lord," Ps. 27-14, and do not fret or murmur or despair, for you do not give your works or sufferings their right name. Your judgment is wrong, your speech is false, your wisdom is foolishness. But this is the will of God, that the old man should be destroyed and the flesh be put to death. But when it is thus corrupted and put to death, it speaks falsely and judges foolish things.
In this way, God has Joseph crucified and thrown into prison and reviled, which is nothing other than to be erased, cleared away, and even obliterated. For in the sight of the world this does not happen in any other way: but the same is in the sight of God, as it says here, to send one to salvation.
This is such a way of speaking that is common and customary to God. Moses does not speak in this way, nor do the lawyers and philosophers; but it is a theology of promise, and are words of God who makes the promise, which words he speaks among his angels in heaven; but we do not understand them until his counsel is accomplished. This is why the prophets so often praise the counsel of the Lord. And in the 107th Psalm v. 11. it also says: "They have profaned the law," or counsel, "of the Most High." Now this is to be taught, that we may be informed of it, that we may know what is the right theology and doctrine of the gospel.
The teaching of the philosophers and the Law is a different teaching. Moses does not have such a ready tongue, but it is somewhat slow to him, and he lisps and stammers with his tongue: he cannot rightly utter this word. But he that doeth the promise, and the Saviour, Jehovah, speaketh thus.
But nature, being foolish, and the flesh, being corrupted by sin, does not understand such things, for only when suffering
as the Lord said to Moses: "You will look behind me", Ex. 33, 23, when he wanted God to show him his face, that is: You will only see my thoughts after the deed. As here Joseph and Jacob with his sons do not see his face, but also look behind him. For when Joseph was sold, and his father mourned, the face of God was hid, and there was no God to be seen; but the whole world seemed full of devils. But now that His counsel has been fulfilled and revealed, they see clearly and also now recognize the good pleasing and perfect will of God.
(103) Thus, Genesis 16:13, Hagar also says: "Surely here I have seen the back of Him who sees me. As if she wanted to say: When God looked at me, I did not look at him; now I see the back of him who looked at me before, since I did not know anything about all his counsel and works. So also Christ says to Petro Joh. 13, 7: "What I do, you do not know now." Thou wilt forestall me, and teach me what I shall do: this is far from the truth, dear Peter; for it behooveth thee to suffer or to bear with my hand. Let me do it, but afterward you will know and understand what I meant by this foot-washing.
This, then, is the way in which the saints are governed by God, and is the right wisdom of the church and congregation of God, namely, not to be offended at the counsel of God, and not to be offended at His face, that He may meet us. For he sometimes wraps it up and hides it, so that we cannot recognize or see it. He is indeed a God of life, honor, salvation, joy and peace, which is the true face of God, but he hides it and puts on a different disguise, so that he meets us as a God of wrath, death and hell. Therefore see that you are wise and understanding, learn and hear what he means or intends with such an unusual and strange form. For this is the thing sought, that thou mayest be humbled, and the hand of the Lord, and his face,
that he reveals to you, endure it and learn to wait for it.
(105) Jacob would not have been unreasonably offended at the miraculous work of selling his son Joseph. For God had promised him and his brothers that they would grow and multiply and that their seed would be preserved forever. But what happened? His son, whom he especially loved, is taken away, who was born of his most noble wife and on whom alone the whole hope of his descendants had rested. Why then does God act contrary to the promise He made? He promised to be Jacob's God when he said to him, Gen. 35:11, 12: "I am the Almighty God, be fruitful and multiply; nations and multitudes of nations shall come from you, and kings shall come from your loins; and the land that I gave to Abraham and Isaac I will give to you, and I will give it to your seed after you." Now does this mean to bless and multiply, since he not only abandons the father, but also throws the son into bondage and into prison, and this among ungodly idolatrous people?
(106) How could a man think or be of any other mind in his heating than that God should be angry and that he should want to revoke His promise? Our flesh actually believes this and speaks of it in this way, but the spirit overcomes this and concludes: "What our Lord God means by His counsel, I do not understand, nor do I desire to know; but I will tolerate the hand of the Lord, and say: You are my Lord, Your promise and the word remain forever. With this I will comfort myself against the dreadful trouble.
(107) In this way Joseph, too, was undoubtedly moved most violently according to the flesh, so that he was sold and had to bear the great danger of his body and good name. He had heard the promises and sermons of his father Jacob, but in so many great and various miseries and distresses he experienced the opposite. Therefore his flesh was terrified and lamented, because he was so miserably abandoned and
have to bear the great burden of the many accidents. But' the spirit always straightens up again and clings to God's word with great patience and hope.
But the people of Israel did much differently in the wilderness, of whom it is said in Psalm 78 v. 18, 19: "They tempted God in their hearts, demanding food for their souls, and spoke against God, saying: Yes, God should be able to prepare a table in the wilderness!" They grumbled and were angry with God, crying out that they should die of thirst and hunger; they could not bear the Lord's counsel.
Against such murmuring and anger, the Holy Scripture equips and strengthens us, and admonishes us to learn and become accustomed to such marvelous government of God. For the same is indicated by his name, namely, that he is wonderful and does only miraculous works in heaven and on earth. As we must also stand in great danger in our time because of the fierce wrath of the Pope, the bishops and their followers, who will soon rage against us in terror and will come down hard on us. And there is no doubt that we will have to expect many misfortunes to come our way.
(110) But what shall we do when persecution comes? Shall we then say that our doctrine and religion are false and unjust, and therefore that kings and princes condemn them and persecute them horribly? Not at all, but we should conclude thus: The Lord is still alive; I am baptized, I have God's word, however mad and senseless the world is about me and takes away all my goods and also my life by force. And even if the world should break over it and even go to ruins, and in addition everything should be filled with blood and murder: what do I care? But the flesh cannot have such constancy. And if we could keep this faith firmly, then we would feel in truth that God, in whom we believe and whose word we have, is almighty.
111) What he means by raging against the Turks and the Pope against the Christians?
1694 L- x> 3S0-3S2. Interpretation of I Genesis 45, 5. W. n. 2isv-L4ss. 1695
I do not know, of course. His face is very frightening, when the Turk, the pope and the tyrants rage with the sword and death, but the heretics also tear down with their heresies, heresies and agrivities: who wants to show us the face of God, which we would like to see? But nothing will come of it: You will look behind me, says the Lord. Cling to my word and believe it, and let me be commanded to rule and uphold all things. Let me do it, but you must put your wife and child, and everything you have, in danger before you let go of my word and deny it. If you do not see, Peter, what I am doing now, you will know it later.
(112) It is a wonderful thing that in Egypt the children and descendants of Jacob, under Joseph, who was master of the land, were so well off, and lived in such peace and quiet, and in such honor and glory. But since Joseph died, another lord and tyrant has come in his place, who knows nothing of Joseph; there the underage children are severely tormented and killed, and the people of Israel are burdened with hard servitude.
But why does God allow the same thing to happen? How is it that He makes the Egyptians forget the great gifts and benefits that Joseph showered upon them, and that the people of Israel are repaid evil for good? Hold still. It seems as if this ingratitude is an unjust and offensive sin; but soon after God comes again with His glory and honor and with many greater and higher miracles, and leads the people of Israel through Moses out of Egypt with glorious redemption, and drowns the king with horse and chariot and his whole army in the Red Sea.
(114) So even after the destruction of the Babylonians, the people of Israel did not return to their former glory, which they had in the days of David and Solomon, after the people with their prophets and kings had been greatly weakened and almost destroyed, and from the time of the Babylonians, the people of Israel did not return to their former glory.
suffered many miseries and anguish. But after five hundred years Christ came, the Savior of the world.
This is the only consolation in the greatest anguish and distress, that we cast all our care upon the Lord and surrender to His will and good pleasure, that He may try us in general, or each one in particular. Let go; thank God that you have the Word and its promise. Take heed that with great strong courage you may endure and overcome all the power of Satan, death and tyrants.
(116) As St. Peter greatly commends such diligence and faith in the word, when he says in 2 Epist. 1:19: "We have a strong prophetic word, and ye do well to hearken unto it, as unto a light that shineth in a dark place, until the day dawn, and the morning star arise in your hearts. He tells us to fix our eyes and minds only on the Word, and on baptism, and on the Lord's Supper, and on absolution, and to regard all the rest as mere darkness. I do not understand, nor do I pay attention to what the children of men do in this world, because they crucify and torment me. I cannot escape from the same frightening veil that hides the face of God from me, nor can I take it off; but I must remain in darkness and in the greatest darkness until a new light shines for me.
Thus Jacob and Joseph had a sad appearance before their eyes and hearts. But how with great joy did God let them see his back? So their descendants' sorrow, lamentation and distress in Egypt were also very miserable, but the outcome of this temptation was very glorious. For it is very comforting that St. Paul says in I Cor. 10:13: "God is faithful, who will not let you be tempted above your ability, but will bring the temptation to an end so that you can endure it," so that one may rejoice.
118 Therefore we see how sweet and so full of comfort is the answer of Joseph, who so completely forgets the unjust maltreatment that his brothers had practiced on him, that he
He says, "I am not angry with you, nor do I desire that you should be frightened, that you should be disgraced, that you should be reviled. I am not angry with you, he says, nor do I want you to be frightened, disgraced and reviled. And why should I be angry with you, knowing that all this was done by divine counsel? As he will say to them afterwards, Gen. 50:19, 20: "Do not be afraid, for I am under God. You intended to do evil to me, but God intended to do it well" etc. And in this place he also says, "For your life's sake God sent me before you," that you might be preserved, which they truly did not deserve. And it is seen in David that he took special delight in the word "send"; since in the 105th Psalm v. 17. he says: "He sent a man before them; Joseph was sold for a servant." God is called the sender, and the same to others for comfort and salvation, since he had the pious boy Joseph sold and killed, and that the father was quite miserably frightened and grieved about it. This is neither a Greek, nor a Latin, nor a Hebrew way of speaking. But the way of sending is wonderful and unheard of.
119 Therefore, we see how kind and sweet the Holy Spirit is, who calls this terrible deed, that Joseph was thus torn away from his father, and the very heavy cross, by which they were almost both killed, a mission to life. And it is truly a proper name, which is also very pleasing to God. Therefore it should also be pleasing to us, for it is a word and teaching of salvation. For this is how Joseph learned to speak when he was raised from the dead, after he had seen the counsel of the Lord and of God, namely, what he meant by the very severe affliction, and that he would be with his own in their greatest need, when they were hated, killed by their brothers, sold, thrown into prison and reviled, and otherwise got into all kinds of misfortune.
120. and this is to be held up to the church and congregation of God, so that God's
blessed may be awakened by such examples to faith and patience, and learn to believe in God the Father, Almighty Creator of Heaven and Earth etc. We can lose nothing with God if we believe, but all loss is a hundredfold gain. Jacob had lost his son, and he himself was also lost, as he himself and all men could not have judged otherwise; but God answered and said of Joseph: "He is not lost nor corrupt, but I need him as an ambassador in Egypt, so that through him not only his father, brothers and household, but also the whole kingdom and all the surrounding countries may be advised and helped. And the same, that this should not only be a physical, but also a spiritual help, namely, that he instructs the king, the princes and the people in the country in the faith and knowledge of God. This is truly a very excellent and great message. For this is how Joseph himself interprets the selling. As if to say: You have sold me, but God has bought me, redeemed me and given me to Himself as a shepherd, so that I should be a prince and savior of the nations, precisely in the same way that I seemed lost and corrupt.
121 This example teaches us that even when we are afflicted and afflicted, we are not lost or destroyed, but preserved, provided we believe. For faith must be there; unbelief does not think of things. For these are spiritual examples of the most perfect faith, which neither the Jews nor the Papists understand, nor do they pay much attention to them. But we are to consider this diligently and impress it upon our hearts, namely, that this is a mission for the salvation and comfort of many people, since Joseph was sold into Egypt.
The holy scripture also speaks in such a way of the death and burial of Christ. For thus says Isaiah in the 11th chap. V. 10: "And his rest shall be honor," that is, his burial, which was considered by all men to be the utmost disgrace and wretchedness, is an honor in the sight of God. For thus he himself also says in the 16th Psalm
V. 10. 11.: "You will not allow your holy one to decay. You make known to me the way to life" etc.
Therefore, the power and goodness of God should be held up against our weakness, poverty, and finally death itself. As the Germans have a fine saying, when they say: God has even more than he has ever forgiven. With this they wanted to show how great and inexhaustible God's goodness is. For if we die, we will not be lost, but will live, if we believe in his promise, even if he lets the pope or the Turk take our life, goods, wife and child by force. What happens then? This present life will be taken from us, so that another and much better one will be given to us. For God can and will undoubtedly give even more than he has ever given.
This teaching is especially necessary now, when we see that the pope and his followers are raging so horribly, and that many pious and holy men are being driven into misery with their wives and children, and are being robbed of all their possessions and goods, and are also being killed horribly. Likewise, the Turk is also raging quite horribly. Therefore we are as it were in the midst of death, and the world threatens as if it would fall over a heap. But the Lord is still alive. It is all of the Creator, who is the Father Almighty. Therefore we should not consider how great the calamity is, and how powerful are those who persecute us. Nor should our own danger, or that of our wives and children, frighten us so much; as Joseph did not look at prison, disgrace, death, and whatever other sadness and frightening accidents he encountered; but always cling to the Word, and believe in God the Father Almighty. If now the Turk or the Pope would already devour us alive, dear, what is the point? They swallow up our death, sorrow and misery, and make a change, namely, that we get an eternal life for this miserable life, if we believe otherwise in God, the Father Almighty.
125. yes, you say, in the meantime, it's about to be
probably destroyed our religion? Answer: What is the matter with that? Let God rule and take care of it, the Lord will be well pleased and commanded that His Church be preserved and that a holy seed may still remain on earth. Joseph was indeed sent to the Egyptians, a rude and godless people, who knew nothing of God, since there was great danger that the young, tender heart might be poisoned and seduced by false doctrine and superstition: but the outcome and end indicate that this very same mission and danger was a cause of much good.
So it is still possible for God to preserve some among us who will be the seed for the church to grow and increase, even though the Turk and all of God's enemies have gone down and into ruins. For he does not let them rage and rage for any other reason than that they themselves should be destroyed and ruined by it. But in the meantime the light of the gospel is being spread more and more. Let us only continue with faith, teaching, suffering and dying; for the enemies and adversaries will themselves also have to perish.
Yes, you say, but all the same you are strangled by it. What is the matter with that? I know well that I must depart from this life. Therefore I ask nothing of it; I am about to be killed by the priest or the Turk. I believe in Jesus Christ, and I confess him and call upon him, whoever is angry or laughs.
(128) In this way the most holy fathers all put their trust and hope in Christ, and by faith overcame death, hell, and Satan with great strength of courage, and thus attained the eternal glory which is also reserved for them and for us in heaven. If Joseph had remained in his father's house and with his household, he would have spent his life there as a private person or a common man and would have been of little use to anyone. But when the grain of wheat fell into the earth, it became the salvation of many countries, both physically and spiritually.
129 And yet what are we to think that
What will happen to the Turk and the Pope? For the evil they think and intend, God can easily turn to good. There is a beautiful, glorious and holy saying of Augustine, which reads: Tam bonus est Deus, ut nullo modo permittat malum, nisi inde norit elicere bonum, that is: God is so good that he does not allow evil to happen, if he cannot take something good from it. For so also out of Joseph's prison, bondage and misery he gave salvation, life and great glory to the whole land of Egypt.
130 Therefore, according to his miraculous counsel, he also sends us danger of body and good, and also of our good name. But faith in the heart breaks through and rises again from death to life.
This is to be noted from the way Joseph speaks, so that he interprets and explains the miraculous counsel of God when he says, "God sent me before you" to keep you alive, otherwise you would all have perished. But you have not been able to see or understand our Lord's counsel until now. As Christ says Joh. 13, 7. to Petro: "But you will know it later". And it is also said of the disciples, "They did not fail to hear the word, for Jesus had not yet risen from the dead." And God does this, because He wants to exercise and test our faith. For if he would show us his face from the front, faith would have no place. Therefore, from what follows we can conclude (a posteriori) that so much suffering cannot happen to us or be done to us that God cannot, on the other hand, give us much more and greater goods and, as it were, shower them on us.
Therefore this is the consolation of Joseph's brothers, so that he not only forgives their guilt and torment, but also makes them confident and of good cheer, because according to God's will and command he was given to them as betrayers, that he should keep them alive and set them in honor, and that Joseph's death was thus changed into life. For such an almighty Creator is our God, who makes everything out of nothing, who has created death, hell and all evil.
The only way to deal with this is to ensure that everything that comes their way is for the best for the chosen ones.
V. 6 For these are two years, that it is dear in the land; and yet are five years, that there shall be no plowing nor reaping.
In this place they dispute much what the causes of this flood may have been, and take it from this that the Nile came out, by which Egypt land was moistened, since otherwise the sky gave no rain. For, as they write that Babylon is fertile when the waters of the Euphrates and Tigris come out: so they say also of the Nile, that the same goeth forth in the middle of summer, about the time of the solstice, and when the sun passeth through the three signs of Cancer, Leo, and Virgo; And if it grows less than twelve or more than sixteen cubits, it is said to mean theurge, but if it is thirteen or fourteen cubits, they say it is a cause of the greatest fertility and a good season, so that the small waters cannot make all the land moist, but the large ones, by running off too slowly, make it impossible to cultivate the field. Just as in our country infertile years sometimes come from great drought, sometimes also when it is too wet. And we have to bear this damage almost every year. However, it has more danger to suffer from this than from that damage.
This proclamation of the plague in Egypt was prophetic, namely, that it would not be good for those who cultivate the field, whatever the cause; which he expresses hyperbolically by saying that there would be no plowing or no harvest, meaning that no plowing would help and the harvest would be very small. For the same plague has been inflicted not only on the Egyptians, but also on the other surrounding countries; and this has happened out of God's special counsel and wrath.
V. 7. But God sent me before you to preserve you on earth and to save your lives through a great salvation.
1702 s. x. W7-W9. Interpretation of I Genesis 45, 7. W. n. svoi-ss". 1703
Joseph repeats the word: "God has sent me," etc., and needs many words to magnify this wonderful counsel of God, so that it may satisfy them in their hearts, and make them certain that their sin is forgiven, and that God will be gracious and merciful to them. For by God's mercy, their selling, which was full of envy and hatred, has been changed into a wholesome mission; and almost in every word seems the greatest godliness and honor that he has shown to God. For he cannot wonder enough, nor boast highly enough, how great the honor is that God has been able to awaken and bring forth so much great good, life and salvation from such great sin, since one would be hard pressed to think of one that could be greater and more atrocious. For this is not the nature of sin, that anything good should come from it; but this is the effect of divine grace and goodness, which can turn evil to good; as Joseph will say later in the last chapter, v. 20.
Therefore, this is a teaching only for Christians and children of God, who can let pass over them and eat into themselves whatever misfortune comes to them, and meanwhile wait with right confidence that they will again have a thousand benefits for one harm or accident. For we believe in God, who is an almighty creator, who can make everything out of nothing, and out of that which is evil work good, and out of that which is corrupt and lost work salvation and blessedness. As Rom. 4:17 is attributed to Him, since St. Paul says: "He calls that which is not, that it may be"; and 2 Cor. 4:6: "God, who caused light to shine out of darkness." Not out of coal a speck, but "out of darkness the light," he says; just as out of death he can make and bring forth life, out of sin righteousness, out of the servitude of the devil and hell the kingdom of heaven and freedom for the children of God.
So Joseph still remains with this wonderful counsel of God, and only insists on it and praises it very highly. Before, he said: "You should not
be sorry that you have sold me, for God sent me before you for the sake of your lives in general': but here he now repeats it and sharpens it, and draws it out to them, saying, "God sent me before you, that he might preserve you." As if he wanted to say: The common help, which God's goodness and grace has worked for all peoples according to his unspeakable counsel, also belongs to you. Your sin, though great and terrible, has not harmed you, so much so that it has brought help and comfort to all the nations around and especially to you. As if he wanted to say: God could have preserved you in another way; but this was decided and determined by Him, that you should be preserved by me; otherwise you would have died of hunger and because of your evil conscience, and our very holy father would have been worn out by sadness of heart. Therefore, do not doubt the grace and mercy of God, who has forgiven and pardoned your sin.
138. and know that I am not set or appointed to avenge or punish sin against you, for God does not seek that, nor does he want it; but because you have repented, all your sins are forgiven you, even so that you may henceforth be safe and content, and also without all fear of punishment, and only be provided with certain help.
(139) In this way, Joseph sharpened the unspeakable counsel of God, and again he alleviated sin and made it low, as if it were an honest and praiseworthy thing, not by its power and nature, but rather by God's goodness and mercy, so that it was made low and taken away. And Paul says Rom. 5, 20: "The law came in next to it, so that sin might become more powerful. But where sin has become mighty, grace has become much mightier"; and Rom. 3:7, 8: "If the truth of God is made more glorious through my falsehood, to His glory," etc., "then let us do evil, that good may come of it."
140. but of those who abuse such abundant grace of God, says
1704 L. x. Lss-ssi. Interpretation of I Genesis 45:7. w. n. ssa4-2so7. 1705
Paul Rom. 3, 8. himself also: "Which condemnation is quite right. For God did not command or promise that He would bring forth from your sin wonderful, glorious and salvific works; Or if he has mercy on those who have committed sin and disgrace, so that he may prove his great grace and mercy, then this is a special divine counsel, from which this comes, and only happens to comfort the poor sinners who have fallen, so that they may not despair, but turn to God's mercy, and so that they may not fall into other greater and more serious vices, present or future. For God knows well the great power and tyranny of sin, which soon kills a man when it again comes to life. So Saul killed himself, Judas hanged himself on the rope, since they were both overcome by the terror of sin.
Therefore, the same misfortune must be prevented, and the poor failed hearts, which have been struck down by the power of the law and sins, must be raised up again, when they say: "I have unfortunately sinned, I confess it; but God is gracious and merciful, to Him I will flee, and ask that He may forgive me by grace. But if one sins out of presumption, intentionally and knowingly, and in addition despises God's threat and His severe wrath, he sins mortally, and is not far from sinning against the Holy Spirit.
For this reason, everyone should be careful and carefully consider in his heart what Sirach says in Cap. 5:2-7: "Do not follow your own will, even though you are able, and do not do what you desire, and do not think, 'Who will prevent me? For the Lord, the chief avenger, will avenge it. Think not, I have sinned more, and no evil hath befallen me: for the Lord is patient, but he will not leave thee unpunished. And do not be so sure that your sin has not yet been punished that you would therefore sin for and for. Also, do not think: God is very merciful, he will not punish me, I will sin as much as I want. He can become angry sooner than he is merciful, and his wrath against the wicked has no end.
hear." The wrath and judgment of God are indicated by the law, that we should not sin; but if we have fallen, we have the word of divine promise, wherein it is commanded that we should not despair, but consider that God's grace and mercy are immeasurably great, who gave His Son for us, that He should be our satisfaction, and by His blood our sins should be swallowed up and blotted out.
One should not and must not tempt God to be presumptuous of His mercy; rather, one should ask and hope for forgiveness of sins in faith and right heartfelt humility and repentance. As Joseph, when he praises the wonderful government of God, did not attract the merit, sin or defiance of his brothers, but only God's grace and mercy, who does not want the poor sinners to be lost, but that they should all be saved.
144 And he says that he was sent so that, even though the others all perish, he may still preserve some who remain in the church and community of God from the house and lineage of Jacob, who was a pastor and bishop and kept the promise he received from God. And thus indicates that God wants to preserve this small group, and for its sake give regiment, police and peace, and in addition house regiment, rain, fruitful time, how miserably Jacob was also tempted and driven about. For where it would have been without the same church, the world would soon have passed away. Therefore, says Joseph, the land of Canaan, Egypt and other countries will be preserved more for your sake, so that there may still remain a small number of God's people, through whom many others may also be converted.
145 For we have heard above that the holy patriarchs were like great lights in the world at that time, that they not only served them with teachings and that they spread the word, but also many others joined them who were not saved, as some were not saved.
They are called Jews, proselytes, or strangers in Scripture, who were not of the lineage of the patriarchs, but Gentiles. Such people are called in the Scriptures fellow Jews, proselytes, or strangers, who were not of the lineages and families of the patriarchs, but Gentiles; and yet were related to them by friendship or affinity, as maidservants and servants, who were gathered to the church of the fathers, so that they were also incorporated into it.
(146) Thus Joseph has greatly benefited the whole kingdom of Egypt by converting the king, the priests and the princes of the land. That is why he says: "God sent me before you to keep you on earth. But you are the ones who are left, and the small group, for your sake I was sent.
(147) As in our times emperors, popes and mahometists live and remain in the world for no other reason than for the sake of the church, the word and the sacraments. When these are abolished and taken away, they will soon perish; as Daniel testifies, Cap. 12, v. 7: "When the scattering of the holy people is ended, all these things shall come to pass." In the meantime, however, the police and regiments remain, and the procreation and education of the children. For the number of the elect is not yet fulfilled, whose many are not yet born in this world. But when the number is fulfilled, Pabst and Turk shall see where they remain.
The church alone sustains all things, and is like a place where one plants or sows in the world, through which the word and the sacraments are spread and sustained. The same church is joined daily by a number of proselytes who also hear and accept the true heavenly teachings. Meanwhile, the pope, emperor, and Turk still rage against us, as if they were nonsensical, and fight against those who maintain them like strong pillars. And our Lord God would not esteem them worth a bean; but only for the sake of the church he puts the crown on them, gives them money and goods, power and honor with heaps. For this they thank the church
God that they miserably persecute the remaining poor Christians and would like to destroy and exterminate them completely, if only they could.
But the holy patriarch adds even more, so that he may magnify the wonderful work of God. I am sent, he says, so that all peoples around may be preserved through me; but this benefit is primarily for you: your salvation and welfare are sought most of all, and for your sake even your enemies must have it good. I have been brought here for the sake of your life, that you may be preserved in the natural life, which is then accomplished by a miraculous salvation. For this is a great, immeasurable gift of God, namely, that God saves you from the future destruction, which will last five whole years, by which all of Egypt and you Cananaeans with other surrounding peoples would also be destroyed, if God had not, out of immeasurable mercy, brought about this salvation through great miracles, by which so many peoples would be preserved for your sake.
150 For Joseph to make this salvation so great is so that faith may be established and awakened in their hearts. For no one will easily believe it, unless he has experienced it, what a terrible misfortune sin is when it is revealed and recognized, which so completely destroys the conscience that it cannot easily be comforted and raised up again. As one of the scholastics pointed out about the saying Proverbs 15:15: "A good courage is a daily good life," and said that there is no greater joy than the joy of the conscience, and no greater joy than in the spirit or heart. For the pleasure with which the flesh amuses itself is by no means to be compared with the pleasure that is in the heart; indeed, the same air is generally always mixed with wormwood and gall. But "a good spirit" and a merry heart "is a daily good life" that is very well prepared. On the other hand, a heart that knows itself guilty of committed sins feels only pain and vain sadness, as can be seen in Judah and Saul. For the
Sin, where it is recognized, is nothing other than the jaws of hell wide open.
151 The same thing can be seen in these brothers, who cannot rise again, even though Joseph alleviates their sin and makes it very small, and calls it a mission ordained by God's counsel, and which was done for their salvation and the salvation of other people. They are still standing there with him, fearful, trembling, frightened and even terrified. And he has done little for them, whether he has long comforted and healed them, whether he has minimized their sin and covered it up, since he has often led the divine order, and how this thing has come to such a beautifully blessed end, which is so beneficial and healing for many peoples, that he wants to strengthen them himself and then also comfort the afflicted and frightened father through them:
It takes so much effort and work to raise up and strengthen the poor hearts that are afraid of God's severe wrath and judgment. Yes, look at the apostles, with whom Christ walked forty days after his resurrection, strengthening and teaching them about the kingdom of God, and the appearances and sermons of the angels had also come: and yet they could not hold fast to it and be quite satisfied with it. Sin and an evil conscience are such a sad and miserable thing.
Therefore, we should guard against sins with all diligence and fear of God, or if we have sinned and our hearts are troubled, all men should counsel and help one another, so that such a troubled heart may be saved and awakened from its sorrow and pain, or be exhorted to right faith in God's grace and mercy. As Joseph also preaches to his brothers here most diligently, saying: "Oh, dear brothers, do not grieve in your hearts, but be of good cheer, and certainly believe me that your sin is forgiven, which is indeed great in itself, but the salvation and redemption, both bodily and spiritual, is much greater. They hear these excellent sermons from him, and yet they still doubt and do not dare to speak a word.
V. 8. And now, you did not send me here, but God, who has made me a father to Pharaoh, and lord over all his house, and a ruler in all the land of Egypt.
Joseph often tells them and impresses upon them that his brothers sold him and how it turned out. etc. And says: "That you sold me did not bring me to this place; your sin did me no harm: but God took it, and used it to disgrace Satan, who deceived you, that he might bring forth a great good out of so great an evil. God, through His immeasurable goodness, has seized this opportunity that you have thus sold me, and has given Pharaoh, the Egyptians and other peoples more for all good, welfare and happiness.
(155) And so Joseph is most diligent to be an evangelist and a preacher of grace to his brothers, praising and magnifying God's mercy before them. For he says, that ye might be preserved, "God hath set me for a father to Pharaoh," that he should hear me and obey me, as a child obeys his father, or a pupil his schoolmaster. Now this is a great honor, namely, to have such a great king and so many princes in the land who are his hearers. But this, he says, neither I nor you have arranged, but God has graced me with this glory. They are vain divine works. Be still and know, for he alone does miracles. And these are truly greater miracles than the raising of the dead.
For this reason he attributes everything to God alone. For what was I to do? he says; I was sold and brought into bondage, was accused and condemned as if I had committed adultery, was put in prison for it: but from this I was redeemed and now raised to this honor and glory, that I should be a father, master, teacher and regent of all princes and priests and of this whole kingdom. I can see that you are very shocked and astonished, and that you can hardly believe my words that I am to be a father and prince over this whole land.
But I tell the truth, and all this is in the daytime, that you can see it before your eyes.
157 And it is no wonder that they still have some doubt about it: I could not easily have believed it myself. Therefore, he was not able to persuade them without great effort and work that he was Joseph, their brother, especially since they saw that he was a prince over Egypt, whom the king and the other great lords in that kingdom held in great honor and according to whose counsel and will they administered everything. That is why he makes the mercy of God so great and praises it so highly, so that he may achieve so much with them that they believe his words and take it for granted that everything that happens does not happen according to human counsel or will, but as the divine majesty itself orders and governs.
And until then the preaching and the word of promise of the grace and mercy of God, of the forgiveness of sins, and how God had shown them all benefits, so that they might be sure that they had been saved from destruction and that God had showered them with many gifts, which we call the gospel. But since this comforting sermon has come to an end, he now gives them a command in which he indicates what he wants them to do.
(159) Just as when the gospel is taught, we hear first of all that forgiveness of sins is preached to us. For we are justified by faith, through the grace and mercy of God, which He showed us in His Son Christ, when before our sin was known and our conscience was troubled. Just as these brethren are also terrified and afraid, because they have been struck down by the knowledge of their sins. Wherefore the gospel cometh shortly after, that they should not despair, as Saul and Judas did; but believe, being now established, justified, and comforted, and having received forgiveness of sins, and the Holy Ghost. This is a fine example of a very fine teacher to preach repentance, or to bring people to the knowledge of their sins and to the forgiveness of their sins.
To exhort them to believe in God's grace and mercy in Christ. Now follow words in which the command is written what they are to do.
Fourth Part.
How Joseph commands his brothers to go to the Under and proclaim Joseph's glory to him; how he kisses his brothers, weeps with them; and how finally his brothers talk to him.
V.9-11. Make haste therefore, and go up to my father, and say unto him, Joseph thy son saith unto thee, God hath made me lord of all Egypt: come down unto me, tarry not: thou shalt dwell in the land of Goshen, and be near unto me, thou, and thy children, and thy sons' children, and thy cattle great and small, and all that thou hast. I will provide for thee there; for there are yet five years of theuration; that thou perish not with thy house, and with all that thou hast.
160 He tells them to hurry up and go to the Father, for he has no less need of comfort than his sons. You, he says, have now known God and me also; therefore go, and do this work also which you have heard; and what I have said in your ear, the same is now yours to preach on the housetops, Matth. 10, 27.
161 Therefore proclaim it to my father, and to all his household and neighbors. As Christ commands his disciples Marc. 16, 15: "Go into all the world and preach the gospel" etc.; so Joseph also sends out his brothers, saying: "Make haste, do not delay, but without delay spread what you have heard. For if we have known God in His Son Christ JEsu, and now have received forgiveness of sins and the Holy Spirit, who makes hearts glad and content, by which peace we despise sin and death, what more is there to do? Let it follow immediately: Go now, do not be silent, that you alone may not be saved, but that you alone may be saved.
that the other lot may also be preserved with you.
(162) Therefore Joseph commanded his brothers to do this alone with great diligence, namely, to present this word of comfort and salvation to his father and to proclaim to him that his son had been made Lord over all Egypt. But he knew well that it would also be difficult for his father to believe this. For he thought, "My father has been grieving for me for almost two and twenty years, and his heart is almost worn out and dead with sadness, for he has long since despaired of my life and well-being. He has long since despaired of my life and well-being, because he has not been able to experience anything certain or happy from me in such a long time. For his heart is so full of trepidation that he cannot believe or hope for any help or comfort, much less believe that I should live as a prince and lord over Egypt. Therefore he diligently impressed this upon his brethren, that they might tell and declare these things one by one unto their father.
163 And this account was quite difficult and unbelievable, just as the angel did at the tomb, Luc. 24:5, when he said to the women, "Why do you look for the living among the dead? And afterwards, when the women proclaim the same to the apostles, they do not believe it. For the great incomprehensible works and counsel of God cannot be understood so soon: they are so high and great that we cannot believe them so soon.
164 In our time, too, the church is being unfairly plagued and persecuted. The Turks and papists shed the blood of many of God's saints, and such blood flows freely from them. "Outwardly," as Paul says in 2 Cor. 7:5, "is strife," and is everywhere full of the worst examples; "inwardly" is terror and "fear" of the heart: all of which makes this light and life sour for us, so that we even become enemies of it.
But what will finally come of it? Answer: After so many miseries and tribulations, there will undoubtedly follow immeasurable joy and the greatest glory, in which we will rejoice and triumph through
miraculous and desired victory, as 1 Pet. 1, 11. says about the suffering of Christ and the glory that will follow.
166. and God would that the day of our redemption and judgment would come very soon; for I have a much greater desire for the same day than otherwise for bodily redemption. For we would get another Mahomet and Pope. It would be better that everything would be thrown over the heap and annulled at once with all the misery and misfortune of this life, than that another temporal change should happen. For we know that for all eternity an unspeakable joy and unfading crown has been prepared for us, which we do not see now. We see only vain sighing, weeping, wailing, oppression and affliction of the poor. We see the devil's butt, but we do not see God's face. But let us believe, hope, wait, pray, hear the word diligently, and cleave unto it. For this is what God means when He says in the 55th Psalm v. 23: "Cast your desire on the Lord, and He will provide for you"; and as Peter 1 Epist. 5, 7 also says from the same Psalm: "He provides for you, do not fear"; item Paul Phil. 4, 4-6: "Rejoice in the Lord always, and again I say, rejoice. Let your joy be known to all men. The Lord is near. Do not worry; but in all things let your petition be made known in prayer and supplication with thanksgiving before God." Let Him care. We are far too foolish and too poor or lowly to bear the heavy burden of worry in our own affairs, even for a moment.
Therefore, the best thing is to trust in God alone, although we cannot be without tears, sadness and pain. How shall we do to him? Our flesh is in such a state that it cannot refrain from groaning, weeping, sorrow and lamentation. Yes, even the unreasonable animals, when they are slaughtered, indicate with their cries that they are in pain, and the creatures that have no life, as wood, when they are cut down or
When they are broken, they also make a sound and crack. But we should hold fast to the word and faith, and not doubt that it is already decided with God that he will turn and turn the pain, sorrow and cross, which only lasts a short time, so that the pope, emperor and Mahomet weigh us down, into eternal and the highest joy. With such trust and hope we will easily alleviate our sorrow and grief: he will do it well.
Jacob could not easily believe that this message was true, because he doubted the life of his son for two and twenty years. For it often happens that in just one year we forget those for whose sake we have suffered. Therefore, this joy came quite unexpectedly and was not to be believed. Therefore, it was necessary for Joseph to repeat so often that he was sent and appointed by God as Lord over Egypt.
But he does not tell them how he was sold by them, otherwise they would have had to tell the father by what occasion and order all things happened in the same matter. For it is such a perverse thing about original sin that it will not let its shame be seen, but adorns and covers it most diligently. Therefore Joseph gives them no command to tell how they sold or killed their brother; but he himself also helps to cover the shame of their sin, and does not tell them to confess the sin, but only to tell that he is a prince over all Egypt and a father of Pharaoh. These great, miraculous works of God, he wants to be praised, namely that the son of a poor Hebrew shepherd was raised to such high great honor and glory.
170 But because he knew that the father would hardly believe what the sons told him, as will be seen hereafter, he added a number of dialing signs or indications so that they could make him believe their words. You shall, he says, in the land
Gosen live. But what kind of land it is, I do not know. Some say it is the same land they call Thebais. But this is certain, it will not have been far from Joseph; as the text says, "Thou shalt be near me." Therefore we will not dispute the name of this place, since there is no doubt that both in these and other countries the name of the places has often been changed. So far we have heard what command he gave them; now he also adds a confirmation.
See, your eyes see, and the eyes of my brother Benjamin, that I speak to you verbally. Declare unto my Father all my glory in Egypt, and all that ye have seen; make haste, and come down hither with my Father.
He wants his brother Benjamin to be his witness and to be with his father instead of a guarantor, so that he may believe all the more easily that Joseph is still alive. He strengthens and confirms them with this sign that he speaks to them in his mother tongue and does not need an interpreter now, as he did before. And we are not to think that out of vain honor he has thus boasted, since he calls them, that they should tell the Father all his glory, which is what ambitious and discreet people are wont to do. For we see that the highest and especially chivalrous virtues are described in him, the like of which did not exist in Achilles, Scipio or Alexander.
Since Joseph was in the highest honor, he kept himself finely humble and lowly toward his brothers, so that he did not despise them, but addressed them in the most friendly manner, and began to weep bitterly with great joy, because he was seen and recognized by them; yes, that is even more, he kissed them and took them kindly in his arms. Therefore, you will not find another example in which there is greater kindness, more loving manner and manners than in Joseph. He does not even remember the death or other sins they had committed against him, their brother, but all of them are swallowed up by the immense sea of
Gentleness, kindness and love so have been to Joseph.
These virtues and excellent works shine in him and are described to us as an example and correction; as Paul says 2 Tim. 3, 16. 17.: "All Scripture, inspired by God, is useful for teaching, for punishment, for correction, for chastening in righteousness, that a man may be perfect in God's sight, fit for all good works. For this is abundantly testified by the Holy Spirit, who caused this to be written, namely, that God delights in such lowly and carnal things, which are outwardly bad and contemptible enough to look at, but in God's sight they are very delicious, because they are done in spirit and faith.
V.14. 15. And he fell on the neck of Benjamin his brother, and wept; and Benjamin also wept on his neck. And he kissed all his brethren, and wept over them. Then his brothers talked with him.
(174) Behold, what a goodly kindness and wonderful love is this that Joseph had toward his brethren. For not only did he kiss Benjamin, whom he especially loved and in whom he also honored his mother Rachel and his father, but he kissed all the others without distinction. And I wonder how he might have been minded when he came to Simeon and Levi with kissing and weeping. For these were the ringleaders and forerunners of the sins they committed against him, as we have heard above, chap. 37; and yet he also took them around the neck and kissed them like the others.
There was indeed a gentle and humble spirit in such a great prince, who was so wise and holy. For is it not a great miracle that he was able to kiss Simeon, his enemy and killer, while weeping and with such great compassion?
176 But this could not have been left undone, for his heart must have been greatly moved when he fell on the neck of his brother Benjamin in the flesh and kissed him, for he owed him more because he was Rachel's son than because he owed the others.
were born of Leah. For our Lord God allows this preference to remain in the flesh, and it is just, namely, that the natural inclination is greater among those who are born of the same parents, than otherwise against strangers. As Joseph loved Benjamin more than the others, and especially the enemies who were after his life. Yet he did nothing evil against them, nor did he intend to do them any harm, but kissed them very kindly. All this the Holy Spirit wanted to praise, so that he would obscure and suppress the terrible works of the monks. For since these works are done according to the Word of God and in the Holy Spirit, they are higher than all the works and virtues of the greatest heroes.
177 Therefore Simeon, who killed Joseph, is still very dear and pleasant to him. The father, however, will be a little harder on them, and will not forgive their sin so easily and forget it so completely, for he will curse Simeon and Levi.
> When Moses blessed the children of Israel, he did not remember Simeon; but the tribe of Levi, of which he was born, he blessed abundantly. And in all the places where he remembered the twelve generations, Simeon was nowhere omitted; but when he was to recount his blessing, Moses was silent. Jerome says, either according to his own discretion or according to the opinion of others, that Moses did not want to remember Simeon, so that the betrayer of Judah would be born from him.
179] And even now, among the loose multitude of the rest of the Jews, the tribe of Simeon is the most contemptible; as Lyra testifies concerning Genesis 49, when he says, "The Hebrews add to this the dispersion of Simeon, saying, 'There is no poor scribe or disciplinarian anywhere but of Simeon. This is said because those of the tribe of Simeon wandered about through the places which were attached to the other tribes by lot, seeking their sustenance by writing and teaching the children; as the poor clerics are wont to do among the Christians. This is what Lyra says in the place mentioned above.
1718 L. X, 37P. 374. interpretation of Genesis 45:14, 15. w. II. MSK-WSS. 1719
180] After this, nowhere in all of Scripture is it found that they ever did anything worthy. So Simeon was not held up well before God, but tumbled along among the other twelve as a poor beggar. For Jacob has denied him, and Moses is silent about him. Therefore Joseph is much more gentle and merciful than his father Jacob or Moses toward his brother, because he kisses them all; and when he fell on the neck of the murderer of his brother, he also wept over him.
181 But I think that they will not all have accepted the kissing of him with the same mind. Simeon's mind must have been much different from Judah's or Issachar's, because his heart was wounded, because he had an evil conscience because of sin, from which he undoubtedly felt biting and stinging, and could never forget the sin he had committed. After their father died and was buried, they could not be satisfied, especially Simeon. When they returned from the land of Canaan, they asked him not to remember the sin they had committed against him, citing their father as the one who told them to ask him. There they show that the wound of their conscience was not yet completely healed, since he had shown them so many signs, in which they could certainly feel nothing but great kindness, mercy and benevolence.
182 Judas' and Benjamin's hearts were much more peaceful. But Simeon and the others trembled greatly, thinking that perhaps he had been more humble for his father's sake, but if he died, he would do as he had done before and avenge the sin on them. A guilty conscience is so very poor and suspicious, and sin and transgression come to it much more easily than it comes to it that it should be healed again. Sin goes in sweet, but out sour.
183] Therefore you see that Joseph surpasses his father and Moses in the forgiveness of sins, because when they forgave him
had sold, does not remember. But the father will curse Reuben, Simeon and Levi, and Moses is silent to Simeon. But Joseph speaks to them in a friendly manner and treats them with kindness. Ah, my dear brother Simeon, Levi, he will have said, I will forgive and pardon you all with all my heart. At that time they were in his power, and he could have justly avenged the shame he had met with on them. But he could not do so because of the great compassion and kind heart he had for them, which thought of nothing else but that he might forgive their sin, do them good and comfort them. For their consciences have been grievously wounded, and they have always wrestled with great sore pains, which cannot easily be relieved or removed.
Therefore he had mercy on them and thought to himself, "Well, I will become a theologian, a preacher, a physician, a servant of all servants, so that I may win over those who wanted to destroy me; and he sought their salvation and happiness not only with words but also with deeds. Nevertheless, there will still follow some punishments of righteousness, which God will bring upon them through Jacob and Moses. For our Lord God will not let it go that way.
After the excellent example of the meekness and love of Joseph, they now begin to answer their brother. For they had hitherto been terrified, and had been quite frightened at the great joy that had suddenly befallen them, so that they had been silent about it, and could not speak a word. But the great gentleness and benevolence they have experienced in Joseph gives them courage, so that they now speak to him all the more confidently.
The scripture does not remember the speeches they had among themselves, but it can be easily deduced from the way each of them was minded, what the conversation might have been. Those who were innocent, as Dan, Isaschar, Benjamin etc., may have said: Oh my dear
Brother Joseph, we have shunned the great sin with all our hearts; but you, Simeon, know well how greatly you have grieved our father. Simeon will have recognized this and will have confessed it to him with all humility and said: Oh, my dear Joseph, I am the knave etc., I would be worthy to be wheeled and wheedled by you. Judah and Reuben said, "We would have gladly saved you and brought you back to your father, but it was in vain. And yet they sinned, because they gave counsel that their brother should be sold.
They will also have often repeated the great sorrow and heavy affliction, as well as the bitter tears of their father and the other mothers, such as Bilhah and Zilpah etc., who in the meantime had died of sadness of heart, and will have spoken of other things as well, concerning the housekeeping. And recently to say of it: It will have been a humble confession or confession of them all, and that they have renounced him what they had sinned against him.
And he himself sees their sorrow and anguish, the shameful wound; therefore he makes himself believe that he only has to make an effort to restore and heal those who were afraid, as he said above, v. 5: "God sent me before you for your life, and that he might preserve you on earth. etc. For just as "good courage," as Solomon says, Prov. 15:15, "is a daily good life," so also a troubled conscience, and one that knows itself guilty of sins, is like a constant hell, which will also be nothing other than an evil conscience. If the devil did not have an evil conscience, he would be in heaven. But the evil conscience lights the infernal fire, and awakens in the heart the terrifying torment and infernal devils, the Erinyes, as the poets have called them. From the outside, the devil will not be afraid of stones, fire, or any other torment, whatever it may be; but inwardly in the heart he will be quite martyred and tormented. The wrath of God is the real hell of the devil and all the damned.
(189) On the other hand, how great joy and strength a peaceful heart has, is well seen in the holy martyrs, who in the midst of suffering and death laughed and praised God, which the wicked cannot do because of their evil guilty conscience; hence they blaspheme God, are angry with Him, and are wholeheartedly hostile to Him.
(190) Therefore let us also learn for fear of pain, and for the sake of the great damage that cannot be healed, which is a wounded conscience, that we should beware of sins. For it is such an exceedingly hard struggle which one must hold with a conscience that knows itself guilty of sins. The fall is easily done; but to step back and again gain a desire or craving for the comfort of divine goodness and mercy, that takes great effort and work.
191 We have now several times taken the example of Christ's disciples, who were terrified and dismayed, not otherwise than as if they themselves had strangled their Lord with their hands, because they had departed from him. But what does Christ do about this? He spoke to them for forty days about the kingdom of God, about the forgiveness of sins, about God's grace and mercy, item, about His suffering. You did not kill me, he says, nor did you anger me; but this was the counsel and will of my heavenly Father, that I should suffer death and rise again, that the forgiveness of sins might be preached in my name. But he did not raise them all up with this; they were greatly distressed, no doubt because they had thus forsaken him. They will have said, "We are sorry!" and still let themselves be comforted with the words of Christ. Nevertheless, their hearts could not have been so peaceful and pure as if they had done nothing wrong.
When Peter was asked the third time by Christ, John 21:16, "Simon Johanna, do you love me? Feed my sheep," John the Evangelist adds that he was very saddened by this. Why is that? Answer: The sting of sin and the fact that he thought of it frightened him;
1722 D. X, S76-S7S. Interpretation of Genesis 45:14, 15. w. n, LSSI-2SS4. 1723
Although Christ speaks to him in a very friendly way and wanted to awaken and strengthen his faith, he nevertheless says, "Lord, you know that I love you," when he thinks of his sin. Previously he had said, Luc. 22, 33: "I am ready to go with you to prison and to death"; and Christ might well have imposed this on him.
193, But he is even so toward Peter and the other disciples, as Joseph is here also toward his brethren. He gathered them together when they were frightened, comforted them, and poured out on them his heartfelt mercy and the riches of the grace of forgiveness of sins; yet he had forty days to bind them and heal them. So Joseph took care for several days to heal the wound of his brothers by the kindest of conversations; and he dealt with them in the most intimate and brotherly manner, so that through them he might also take away his grief from his father, who was also in a difficult struggle because of his accident, not because of the sin or misdeed he might have committed, but because of sadness and many other fears and hardships.
Therefore, the example of Joseph is a true and beautifully clear picture of the resurrection of Christ. And such works are still done daily in the church. For this is the proper office of bishops and pastors or preachers, that they should teach, raise up, and comfort, not those who are hardened and insensible, who will not be comforted by any words, which may much rather be ordered to the bailiff or executioner; but that they should administer and communicate the balm of the holy Scriptures to the afflicted and sorrowful hearts, saying to them, "Fear not." etc. "Be of good cheer, my son, thy sins are forgiven thee." Matth. 9, 2.
But how difficult it is to bring such comfort from the Scriptures to oneself, both my experience and that of others testifies to this. I have been reading the Bible for thirty years with the greatest diligence and effort, but I am not yet so completely healed that I can read it with perfect understanding.
I would like to be stronger and have a greater faith, but I cannot do it. I would like to be stronger and have a greater faith, I would like to be more trusting in Christ, so that I could comfort myself and boast more, but I cannot manage it.
For this reason the wound is healed when oil and wine are poured into it in the inn. For the churches are nothing else than such common inns, where the people are healed, who feel their sin and death, as well as the terror and plague of the poor wounded conscience. Truly, the church servants must see to it that they heal these wounds faithfully and diligently, that they pour oil and wine into them.
For sin is the most dreadful disease, and the conscience is a very tender thing, and like a little woodworm, as the old interpreter of the Bible says of David. For where such a little worm is only a little injured in the skin, it soon dies. And the common and good saying also teaches the same, which thus reads: Non patitur ludum fama, fides, oculus, that is: With the good name, the faith and the eye it is not good to joke. For as faith, that is, conscience, can be injured in a little moment: so also the eye and a good rumor is a very delicate thing, which can easily be injured or damaged. It often happens that many countless blasphemies and after-talks have come from a word that was spoken carelessly or was not properly understood. So now the reconciliation and healing of these brothers has been established, even though they are not yet completely straightened out. This is a very beautiful example of the healing that is done in the church by ministers and teachers.
198. Moses has very sweetly illustrated how Joseph and Benjamin fell around each other's necks. For thus the words in the text are, "And he fell on the neck of Benjamin his brother, and wept; and Benjamin wept also on his neck." So Gad, Naphtali, Zebulun, and the others also clung to him, and he wept with great delight at the speech of each of them from his
The others, who were older, were not allowed to come so close, although they also told something about how things were with the father and how anxious he would have been. The others, who were older, were not allowed to come so close, although they also told something about how things were with the father and how anxious and worried he would have been.
And so the rumor went out all over the king's court, how Joseph and his brothers knew each other, and how they conversed with each other, and the Hebrew shepherd and poor beggar, who had scarcely a poor shepherd's hut in the land of Canaan, was highly praised throughout all the land of Egypt. Before that, no one knew who this Joseph was, or who his parents were, from whom he was born.
200. and it is truly a miracle, since he was so highly exalted and had the rule in the country, that he did not send messengers to investigate the situation of the whole family. But he himself gives reason why the same had not happened, since he interprets the name of Manasseh, his son, and says Gen. 41, 51: "God has made me forget all my misfortunes, and all my father's house." For since two and twenty years had passed since the time he was sold, he thought that his father would have died in the meantime from grief and sorrow, but that Benjamin would also have perished through the wickedness of his brothers, so that Simeon might have the reign alone.
201 And the whole game he played with his brothers was aimed at him wanting to find out all the more exactly how his father was, whether he was still alive and well with all the household. So he almost gave up all hope that his parents and brothers would still be alive, and thought that his father's whole house must be miserably broken up and even confused. For you have heard how diligently and exactly he inquired about Benjamin, and how he tried to dissuade them, even with bands and imprisonment, that they should give him a true report of the actual state of Benjamin, until he could see him himself.
Fifth part.
How the cry of Joseph's brothers came to Pharaoh's house, and Pharaoh and his servants took pleasure in it; item, how Pharaoh gave orders to bring Jacob and his family to Egypt.
V. 16 And when the cry came into Pharaoh's house that Joseph's brethren were come, it pleased Pharaoh well, and all his servants.
The cry of Joseph's brothers has come over the whole royal court, and they are now and then praised throughout all Egypt and in the lands next to it with their father Jacob, who was despised and unknown in the promised land where he once dwelt. But in the land where he is a stranger, he now becomes great and his cause is quite prosperous there. Therefore it is a wonderful thing that he is so despised and unknown in the place that was especially promised and appointed to him by God, and that he does not possess a hair's breadth of the goods that he should have expected from the land of Canaan. And what is more, there he is terribly afflicted and martyred, since Bilhah and Dinah are weakened, and Joseph has been sold and lost, and in addition Rachel, his most beloved wife, has died miserably in childbirth. There is no honor at all, but the highest shame with great pain and sadness.
(203) Joseph could not boast of his lineage and origin before, because he thought that his father had died long ago of great desire for him, and so he named his firstborn son Manasseh, saying only that he was a Hebrew man and had been taken away secretly and had come to Egypt. But now that he had recognized his brothers and seen them again, and the cry had gone out from them for some days over the whole kingdom, Jacob was exalted and praised again and again by everyone in the foreign land.
Servants gladly listened to this message and very much enjoyed the same.
The reason why this pleased the king so much is shown by Lyra: Although he was fond of Joseph because of the great good he had done the whole kingdom, he considered it not very praiseworthy that a bought servant, who had been led out of prison, should be lord over such a large kingdom. For we see, as Cicero says, how people who rise and become great because of their virtue and skill, when they are otherwise of lowly parentage, are so much hated and opposed by some of the nobility. Therefore, Lyra says, the king was very fond of this and was pleased that he now knew Joseph's family and parents, from whom he came.
Both the king and the nobles in Egypt must have been devout men who loved Joseph so much and marveled at his incredible wisdom, holiness, godliness and all other virtues. However, there will also have been some detractors and opponents. For the text does not say that this was equally pleasing to all servants. Thus the devil of the court is not dead, and in the courts of kings and princes the seven deadly sins reign much more than otherwise among the families of other common people. And how great the power of the devil is there is shown by the words of the prophet Daniel in the 10th chapter. V. 20, where the angel says: "Do you know why I have come to you? Now I will go again and fight with the prince in Persia; but when I go away, behold, the prince will come out of Greece."
206) So, no doubt, the devil was also in Egypt; but the blessing of the Lord overcame his fierce anger, and God exalted this stranger, and gave him a king who was gentle and kind, and some princes and lords in the land, who were also honorable and godly men, who loved him and held him in honor; as is evident from the 105th Psalm.
V. 21. can be seen. The others, however, who were his detractors and envied him, also often tormented him severely, just as Daniel was in the kingdom of Babylon. For though he was a holy, pious and innocent man, yet at last he was cast into the lions' den by false and unlawful accusation, so that the courtiers had denounced him to the king.
This is common in all courts, that the pious are oppressed by the lies and deceit of the blasphemers. Dobben, Cap. 39, 20, the severe trial when he was thrown into prison is described: but what misfortune or resistance he subsequently encounters in the regiment is not told in the text.
Although the whole race of shepherds was an abomination among all the Egyptians, the king was so godly and pious that he did not take offense at such a lowly, contemptible status. Let me tame the shepherd, he will have said. He was dearer to him than many others of the nobility and great lords in the same kingdom. Yes, this is the hand of God, "who raises the lowly out of the dust, and exalts the poor out of the dung, to set him beside the princes, beside the rulers of his people," as the 113th Psalm v. 7. 8. says.
209 There is no doubt about it, he will have told the king his whole family, back to Tharah and Noah, and that he has shown and proved how he was born from the famous family of the most distinguished men. And this was very pleasant and dear to the king. For Lyra to add that Joseph's brothers were so handsome and beautiful in appearance that it was easy to assume from their handsome appearance that they were famous people does not seem to me to be true. For they were shepherds, who had such a figure and clothing, as the same people tend to have. The king and his nobles did not pay much attention to this, but loved Joseph because of his virtue and great wisdom.
V. 17, 18 Pharaoh said to Joseph, "Tell your brothers: And when ye are come into the land of Canaan, take your father and your household, and come unto me; and I will give you goods in the land of Egypt, and ye shall eat the marrow of the land.
210 Although Joseph had commanded his brothers by his own authority to bring his father to him from the land of Canaan, and promised them that he would feed him with his whole house and all his family, it is now expressed more clearly that he does not want to do this without the king's permission and command. Therefore he was not hopeful, and did not exalt himself beyond measure because of the great glory and dominion he had over all Egypt; but kept himself finely humble and lowly, honored the king and did nothing without his will. Again, the kindness of the king is praised here, who soon agreed with Joseph in this matter and was eager to do him and his father every good.
211 There was no such pride and sacrilege in Joseph as is found in our times among tax officials or rentmasters who, out of their own presumption and malice, dare to do all kinds of things in the affairs of princes and their lords, since the princes and lords themselves often know nothing about it, or it even happens without their will. Joseph was not such a man. For he was not puffed up or proud because of the great honor to which he had come, but knew how to keep himself moderately and humbly, and recognized that he was obliged to hold the king in honor and to look to him.
Such a heart is truly powerful in itself, which does not exalt itself in happiness, but keeps itself fine to the same extent as it did before it came to such dominion and honor. But this is a very rare and wonderful virtue. As the pagan poets and historians also spoke about the great weakness and
Impermanence of the hearts of men lament. Virgil 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 measure up when it is lifted up by happiness.
Man's heart cannot let go, it must exalt itself when happiness is present; and again in misfortune and adversity it becomes very fainthearted and despondent; as all histories of even the greatest men testify. They say of Casus Caesar that when things did not go his way, he always looked sour and hung his head. Therefore it is a great thing that a man is constant, whether in fortune or in misfortune. And to this belongs such a heart, which has a certainly perfect trust in God alone, and which does not forget God when everything goes blissfully and according to his will, and also does not despair when it sees and hears that his thing does not want to go out as blissfully as he would like it to. Yes, faith is also stronger in adversity than in happiness, according to the saying 2 Cor. 12:9: "My power is mighty in the weak."
Therefore Joseph was a great and wonderful man, who was able to keep this measure in his great happiness, which he had also kept before in prison and bondage.
This Pharaoh is also counted among the pious, godly kings, whom God undoubtedly blessed for Joseph's sake, and because he himself was especially devoted to godliness, as he was instructed and reported on by Joseph in matters of religion and police. For Joseph was not idle in Egypt, but spread the true divine teaching with the greatest diligence, and presented it to the king, the nobles of the land, and the whole nation. The Lord gave him an obedient king, who gladly obeyed him, and many princes, priests and other rulers, who followed the same right teaching.
The people have been eager to hear and learn the same teaching.
216 And it is no wonder that some other ungodly and unbelievers have also been among them. It is enough that the kingdom in general has had the word. Even though there are many wicked people in our country, the church and school are in the main godly. For nothing is taught therein that is ungodly or immoral, but what is godly and honest is taught therein. But if there are some among the multitude who misuse such gifts and benefits of God, we do not inquire into their wickedness, nor do we allow ourselves to be challenged, so that we should not judge according to the right substance or essence. Just as more filth, rubbish and dirt accumulate in the body of man and are thrown out by food and drink than flesh and blood, and yet it is said of the body that it is healthy and pure if its substance or essence remains intact. For we judge not according to that which is vile, but according to the substance and right being. But if the sermons, the court and the authorities, or the offices in the church and the police are corrupted and found wanting, that is the most wicked thing, and a devilish disorder and counterfeiting can easily be found there, even though everything has a great appearance of holiness; just as the heretics can boast of their good works to the highest degree.
217 Therefore the kingdom of Egypt was very beautiful and in great prosperity at that time, not only physically but also spiritually. But now it is becoming even greater and more glorious because of the honor that the patriarch and prophet Joseph has had. And God is now gathering the whole church into the same kingdom, and great honor and glory has come to this king, that he has become a host and caretaker who has housed and entertained the whole church, since he has called Jacob to come to Egypt with his sons and daughters and all the household.
218 For Jacob was not only a shepherd or a householder; which the papists consider in him alone, and can do nothing more than to make the married state and children
We should only despise him because he was a patriarch, a prophet and an angel of God, who had the word of God with him wherever he went. But we should honor him all the more because he was a patriarch, prophet and angel of God, who had God's word with him wherever he went, which is nothing else than having God Himself and His holy angels with him. For where the church is, there is also the ministry and service of the dear angels; as the 34th Psalm v. 8. testifies: "The angel of the Lord is encamped around those who fear him, and helps them out"; item in the 125th Psalm v. 2. thus stands: "Around Jerusalem are mountains; and the Lord is around his people, from now on until eternity."
219 Therefore the pious holy king Pharaoh did not receive and harbor a lowly despised guest, when he gave Jacob and his children lodging, but became such a host, harboring the church of God and the holy angels; which was truly a great honor for Egypt. Afterwards, however, this country does not remember the favor it has received (as the ungrateful world is wont to do), and has not thanked its guests as it should have done.
220 Therefore, it is not only the fact that the fathers were shepherds, milked the goats and did other domestic work that must be considered so important, but rather what was most noble about Jacob and the others, namely, the divine promise, which reads: "Through your seed all nations shall be blessed," Genesis 26:4. The Savior of the world shall come from you. For the most noble and most important treasure and ornament in the histories of the patriarchs is the word of God.
The monks lack this light of God's will altogether; and that God should confirm their order and make it pleasing to Him is far lacking, for they cannot boast that their state is founded in God's word or promise. And if you will diligently consider or move them, you will see that they are entirely carnal men and without God's word. Therefore, there is no doubt about it, they
must be from the devil. Yes, they say, I do not sleep with a wife, I have nothing to do with daily worries or domestic work, I only wait for my prayer, reading and meditation. It is rightly done; but you cannot be sure that your position is established by God or confirmed by the word of promise.
How much better you would do, dear Franciscus, Dominic, and all popes and cardinals, if you milked the cows, swept the house, or did any other housework. For a householder also has a temporal promise, therefore God has instituted the marriage state in the fourth commandment, saying: "You shall honor your father and your mother" etc. Therefore the fatherhood or the office of a householder and the whole obedience with all domestic works is ever sanctified, adorned and instituted in the fourth commandment. And on top of all this, a special promise is added, namely, that the children who honor their parents shall live long; which cannot be said of the pompous ones, pope and cardinals.
But at last, when they are in the last stages and are now to die, they have no real light or constant comfort, but must despair. As I have known a tamer in Erfurt before this time, who had two and twenty spiritual fiefs for his person alone: but when he was in the last stages, and did not know where he would go from this life, he spoke these words with miserable sighing and weeping, which were full of despair: O that I had been the servant of some poor shepherd or swineherd all the days of my life. For they live so crudely, when they are healthy, without God, without light, without cross or suffering, and then also die so crudely.
Therefore, we should take care that in our state we may also have bodily promises from God, on which the heart can rely. As St. Paul says in 1 Tim. 4, 8: "Godliness is useful for all things, and has the promise of this life and the life to come"; just as the fathers had the promise of the household government, the police and also the church or eternal life.
Therefore, Pharaoh did not take in a lowly commoner who was only a householder or a worldly ruler, but he took in the church and congregation of God Himself, which he sustains, nourishes and protects. This is a great honor and royal glory, so that he may rightly be called a holy, godly king, whom God has especially honored. For he was raised by God to this great office, that he should preserve the church, that he should give it a place, time and protection, so that the same church might be gathered, strengthened and built up.
226 Now this is a very beautiful text in this place, that Pharaoh had so great delight and pleasure in the cry of Joseph's father and his brethren. And though the Egyptians were an abomination before the shepherds, yet he esteemed this house and family of Jacob and Joseph great. For when I look at your father's house, he will have said, I see that it is very beautiful and magnificently adorned and honored by God. But you, Joseph, are full of the Holy Spirit, surpassing in wisdom, godliness and counsel all other princes and great lords in the whole kingdom; who indeed have an abomination before the shepherds; and I also cannot punish, mend or change this worldly statute or custom of the land. But be that as it may, I desire to see thy father and all thy family, though they be shepherds, and to receive and harbor them.
Ah, would to God that we had many such princes in our time! For this was a great and excellent virtue in Pharaoh, the like of which is not much to be found, and which is praised by everyone. And that he was full of faith and the Holy Spirit is clearly evident from the fact that he fed and maintained the church so willingly and for nothing at all, and that he desired nothing in return. For at this time you will find many who also accept the teaching of the gospel and are devoted to it until they have plundered and robbed the parishes and parish goods, monasteries and convents. But unfortunately, there are very few of them, who for the sake of godliness
The people who are not, are not, for their own sake and from the heart, quite favorable to teachers, pastors, or church servants. But those who are such follow Pharaoh's example, which is truly the most Christian and holy thing they can do. For Pharaoh did not seek his own benefit, nor does he look anywhere else, since he nourishes and preserves the church, but only on godliness and the right worship, that only the same may be promoted. He does not take or snatch anything for himself, but rather gives his own goods and devotes them to the preservation and nourishment of the house of Jacob.
This is truly such an example that all kings, princes, authorities, and also those of the nobility should set for themselves and follow with the greatest diligence, namely, to nourish and maintain pious and godly pastors, church servants, and students. Unfortunately, however, the opposite is happening in our times, not only by the popes, but also by those who establish reformation and improvement in the churches, and under such pretenses deprive the church of the goods that should be invested for the preservation of the preaching ministry and the schools.
229 But by the "house of Jacob" he does not mean wood and stones; for he did not dwell in houses with his children, but in huts, after the manner of the shepherds of Arabia, or of the peoples called nomads, who could not stay in one place, but had to seek pasture in various places and always follow it. Therefore, by the "house of Jacob" we also understand his entire family, his sons and daughters, as well as the sons' and daughters' children, blood friends and brothers-in-law, who were all with him; and there will undoubtedly have been a large number of them who went down to Egypt with Jacob. After this it is said, "All the souls of the house of Jacob that came into Egypt were seventy." But the wives, the daughters and granddaughters, servants, maidservants, and brothers-in-law with their wives are not counted, but only the most distinguished principal persons were numbered.
230. about which Pharaoh promises that he will
to give them "the marrow of the land" to eat, that is, to give them the most fertile and best part of Egypt. The Hebrew word chalab means milk, but cheleb means marrow or fat; as the scripture Genesis 4:4 says of Abel: "He offered sacrifices to the Lord from the firstlings of his flock, and from their fat, that is, from the very fattest sheep: from the firstlings of his flock he selected the best and the most beautiful. Pharaoh is also so mild and benevolent that he will gladly give them the very best and the choicest of all the land and turn it over to them. Come here, he said, I will honor the church, God and his prophets, and all that I have that is good I will give and share with you. You shall choose the very best pasture and everything that will be necessary for your livestock. You shall be given the best.
Therefore this is a very good example, which was also seen by the prophet Isaiah, when he says in the 49th chapter, v. 23. V. 23: "The kings shall be thy keepers" etc. Such kings were Theodosius, Constantinus and many others before times. Our princes now only tear everything away and rob the churches. And although there are many churches that have a rich income, there are few lords who give so much of it that the church servants and parish priests can be maintained with it for their necessities. They give too little of it, but the fat and the very best that the monasteries and convents had, they accept; which we may tolerate to some extent now that the princes must have such great expenses. But they should think of this example, if they do not want to give the fat or the very best, that they do not give the chaff for the bread.
By the grace of God, we have a very good, pious prince, and there are others who still earnestly care for the churches and protect and nourish the parish priests; but there are almost few of them. The avarice and the pride that reigns at the courts of princes is a root of all evil. And if the priests also have superfluities, they even indulge in avarice, as before lines were drawn.
and do not study as diligently as they should. Now Pharaoh turns to Joseph.
V. 19. 20. And command them: Do to him thus, take unto you out of the land of Egypt chariots for your children and your wives, and lead your father, and come; and look not to your household goods, for the goods of all the land of Egypt shall be yours.
This is a repetition of the previous command, in which Pharaoh gave Joseph his golden ring and chariot and made him lord and ruler of the whole kingdom. Just as Joseph himself praised this authority given to him a short time before, namely, that he was appointed father of the king, although he did nothing without his will and command. Therefore Pharaoh will say this much: You know that I put up with everything you do in the whole kingdom, and that this is as valid as if I had done it myself; therefore you will also let this be commanded to you. You have command and power over all things; therefore say that they take wagons, if perhaps they cannot come here because of poverty or other hardship, or that they have to move too slowly with the small children and cattle. As is shown above, Cap. 33, 13. 14., Jacob excuses himself against his brother Esau, that he had to move "foot by foot" because of his household and cattle, which delayed him.
234 Pharaoh also considers the same here, and considers by himself what would prevent or hinder them on their journey. Therefore he will have said: They have small children, and their wives, and perhaps also some who are weak and feeble, so that they will not be able to walk, and they have no chariots ready, nor will they be able to obtain them easily from their neighbors. Therefore take chariots with you from Egypt, so that you may accomplish this journey all the more comfortably. Thus Moses is very extensive and makes many words, since he praises the generosity of the king, so that he may paint and decorate the same diligently and exactly for us as an example.
235. about that, he says, I know that you are
you also have various and much household goods (as farmers' and shepherds' household goods are wont to be); you will not all be able to bring them here without damage: therefore "only do not look at your household goods" and do not spare them. -According to the Hebrew it reads in Latin: Oculi vestri non parcant vasis etc.: Let not your eyes spare the vessels, that is, let not your mind be troubled, if ye should leave any thing behind you, which ye could not take with you; "for the goods of all the land of Egypt shall be yours."
The word "vessel" in the Hebrew language means all kinds of household utensils and tools, or other provisions in the house. After Gen 49:5, Simeon and Levi are called "vessels of iniquity. And in the New Testament Rom. 9, 22. 23. our bodies are also called "vessels of wrath" and "vessels of mercy"; item 1 Thess. 4, 4. 5. Paul says: "Let each man keep his vessel in sanctification and honor, not in lust", that is, his body and his wife's body. So in this place Moses also calls all the household goods "vessels". And Pharaoh says to them, what they cannot take or sell from there, they are to leave only for the others there.
237 The Jews and their rabbis interpret this piece in such a way that their intellect is strictly contrary to it; since in the Latin text it is written: Ne parcatis vasis vestris, they interpret it thus: See to it that you leave nothing behind you in the land of Canaan. But this is Jewish, and does not rhyme with what follows. Therefore it is much better interpreted as follows: "Only do not look at your household goods," so that they may not hold you up or hinder you. But why this? Because "the goods of the whole land of Egypt shall be yours.
238 For this reason, they first received the command from Joseph, and then from the king. Which Moses diligently described, that he might thereby glorify the king, because he had been hospitable, and had shown great mercy and beneficence to the church. For it was also a great good deed against the strangers; for he knew well that the people of his kingdom were abominable to them. But he serves the dear
Church for the sake of the Word and worship and in honor of God. He is a true holy king.
Sixth part.
How Joseph prepares his brothers for the return journey; how they arrive at their father Jacob, announce to him that Joseph is still alive, and how Jacob is frightened.
V. 21, 22: So the children of Israel did. And Joseph gave them chariots according to Pharaoh's commandment, and victuals for the way. And he gave them all, every one, a ceremonial garment: but to Benjamin he gave three hundred pieces of silver, and five ceremonial garments.
(239) Just now, v. 19, in the king's command only the chariots were meant, but Joseph also gave them provisions on the way; no doubt also by the king's command, although the same was not so clearly expressed. The Hebrew word, from zajid, actually means food, provisions on the way. Thus it is said of Nimrod in Gen. 10:9, "He was a mighty hunter," where the word zajid is found in Hebrew; and in Gen. 27:3, 4, Isaac says, "I will eat of thy venison." But in this place it means, provisions or victuals, of the chase; and of this meaning no cause can really be indicated.
240 For this is the custom of almost all languages, that they use the words in various ways, regardless of where they actually originate. Thus it is written in Genesis 3:21: They made themselves chagoroth, which is actually: field or camp utensils. But nothing can be thought of in this place, and from the etymology one cannot recover the meaning of the word; but the usage shows that it means skirts.
In this way the Latins, through the figure autiphrasis, call bellum, war, as that is not good at all, or that to those who are inexperienced, war seems to be a good and delicious thing. The young warriors are even foolish, they call it bellum. So are
of the same words much more, which therefore mean this or that, that they have thus come into use; although it does not rhyme with their actual derivation. But if these people have fed on the hunt, it does not rhyme badly if one takes the word "hunt" for "provisions" or "sustenance"; as in the 132nd Psalm v. 15: "I will bless their food"; there it also reads from the Hebrew: I will bless his hunt; but so much is said: I will provide the kingdom of Christ with food, drink, clothing, and everything that will be necessary for this life.
242 Now one sees in Joseph in particular how he has shown himself to be so godly toward his father and brothers, since he gives them sufficient food and provisions by order of the king, and above that also money, plus fodder for their cattle, and everything they needed on this journey to the land of Canaan and out of it again to Egypt. He will also give each of them his clothing, and to his brother Benjamin he will give three hundred pieces of silver, and to his father he will send ten donkeys loaded with grain and other goods from Egypt. Therefore, the text in this place is to be especially remembered for the sake of the beautiful example of the excellent caretaker of the church and congregation of God.
243 The clothes, so the text calls, chalipoth, change clothes, we have interpreted in our German Bible, "Feierkleider. They are not bad, common or daily clothes, which one uses when doing daily housework, but which one needs on the Sabbath or holidays for adornment, so that one dresses the body a little more delicately than otherwise.
244 Thus in the 102nd Psalm v. 26. 27. it says: "You founded the earth before, and the heavens are the work of your hands. They will pass away, but you remain. They will all become obsolete, like a garment." The heavens and the earth will all be changed, they will become obsolete and come closer and closer to destruction, but afterwards they will put on a new garment. For God will not only make the earth, but also heaven itself much more beautiful, when it now takes off the old garment. This is
After that, they will put on a paschal robe and a Pentecostal garment. Now the light of the sun does not have such great clarity and glorious radiance as it will have after this life, nor do the other creatures have such great power as they had in the beginning of creation. As the farmers also testify that nature generally grows old, and that the trees both in forests and in gardens grew up much sooner thirty or forty years ago than now, and that now the trees hardly increase as much in six or seven years as they did in only one year before.
Therefore, I say, the earth will be adorned with a different garment, and the sky and the great lights will also become brighter; as it is written in the prophet Isaiah Cap. 30, 26: "The moon's light will be like the sun's light, and the sun's light will be seven times brighter than now." An old coat that tears must be mended with a new one.
In the same way God cleanses us from sins and delivers us from death, which is the work of the six days in this world. But when they have passed and we have entered into His rest, then our torn and filthy garment will be changed into the garment of the eternal Sabbath.
247 But what the pieces of silver that Joseph gave to his brother Benjamin may have been worth at that time, I do not know. In the time of Judah the betrayer, it can be reasonably calculated that at that time a piece of silver was worth as much as a Joachimsthaler or Rhenish florin now. And Joseph honored Benjamin with this gift before the others, because he is his biological brother, born of the same father and mother, among whom the kinship and friendship tend to be somewhat closer and greater. The Germans call it, whole brothers.
V.23. And to his father he sent ten donkeys loaded with goods from Egypt, and ten female donkeys with grain, and bread and food for his father on the way.
The Hebrew word chamor means donkey; hence it is also the name of a measure, into which goes as much as a donkey can carry, a bushel or malt. But the feminine, in Hebrew athon, in Latin asina, donkey, does not follow the derivation among the Hebrews, hence the Latin and German have taken their designations. But what the goods in Egyptland had been, I do not know for sure. No doubt he would have sent grain and other fruits of the earth, so that he would honor his father and thus convince him that he was still alive. But it will not have been a small load of the best goods from Egypt, as much as ten donkeys could have carried. Joseph will have thought, as it was the truth: My father will hardly be persuaded that I should still be alive, especially when he hears that I have come to such great honor and glory. Therefore he prepares such a great, glorious and royal gift, so that his father may understand from it that it is not the gift of a lowly common man, who would hardly have sent an ass, but of a prince or lord in Egypt. Therefore he sends him not only food and clothing, but also the very best and noblest fruits of Egypt.
249 Moses mentions three kinds of food: First, lechem in Hebrew, which actually means all kinds of food, but here is understood to mean bread, or baked rolls. Then dar, which means sacks of grain, and actually means choice grain, as wheat or rye. For the adjective means choice and pure. This he gave them to live on for themselves on the way and at home with their father, and what they had left over they were to sell in the land of Canaan when they returned to Egypt. The word mazon is used for giving, or to present and give something to someone. As, in the 144th Psalm v. 13: "Their chambers are full, and they give out one store after another"; to understand all the store in the house, as, bread, meat, drink, butter, cheese, eggs, and the like.
more, which one must have for daily need.
For this reason he brings forth all kinds of provisions for his father and brothers, because they had different families, and could not all live in one house and eat at one table with Jacob. Benjamin was already father of ten children; so the others were all also fathers of the house, since each had his own special supply with their wives, children and cattle. etc. Jacob, who was a widower, also had his own servants and maids in particular.
251 Until now we have heard of the gift that Joseph sent to his father and brothers, and that he honored them with. And the Holy Spirit has gladly condescended to describe it in so many words, although it seems to be almost a bad and small thing, as far as the matter itself is concerned. For what is so great to us, or to the whole church, that Joseph sent cheese, butter, and all manner of provisions to his father Jacob? Why did this great orator, the Holy Spirit, not much rather want to tell something about prayer, temptation and other miraculous works of such great men?
But these are the foolish works of God, of which we have often said that He delights to nourish His saints in this way, indicating and testifying that their works, which are the most contemptible in the sight of the world, are the most delicious in His sight; therefore they are all done, as St. Paul exhorts, Col. 3:17, in the name of our Lord Jesus Christ. For this reason, the daily housework of a poor faithful servant is much more pleasing to our Lord God than the abominable worship and fasting of all monks. For these are works that are done in the spirit and right faith. And the fact that the works are worth something and should please God does not consist in their being great and many, but rather in their faith and spirit.
So also a maid who sweeps the house or milks the cows does a very pleasant service to God; as Solomon says in Ecclesiastes, chapter 9, vv. 7, 8. V. 7. 8: "Go, then, and eat your bread with gladness, and drink your drink.
your wine with good courage; for your work pleases God. Let your clothes always be white" etc. If the heart is sure that what you do in all places is pleasing to God, you should not doubt that they are the very best and most holy works. Thus, a disciple who listens to his schoolmaster in faith should know that he is doing a golden work. But again, a monk, with all his pretended worship, is an abomination in the sight of God; for he goes about and walks without word, without obedience, as commanded by God.
V. 24 So he left his brothers and they went, and he said to them: Do not quarrel on the way.
The Hebrew word ragaz means to rage, to rage and to quarrel, and is found in the 2nd and 4th Psalm. And here the Latin text says: Nolite commoveri in via: Make no noise. Joseph was a wise man of understanding, and knew well that his brothers were flesh and blood, as well as other men; therefore he thought that quarreling and strife might easily come among them in a moment, because all understood well how great and abominable was the sin they had committed, and many of them were innocent, as Benjamin and the other youngest, Jeshachar, Zebulun, and Naphtali. Therefore he was afraid that they would quarrel with one another on the way and accuse one another of what had happened, and so accuse and blaspheme one another. For thus those who are innocent are wont to excuse and adorn themselves, and to lay all the blame on those who began and instigated the sin.
For this reason he interposes the rule of love and forgiveness and says: "Well, I have forgiven your sin and am satisfied with your humility and confession, and have not only forgiven and pardoned you, but have also shown you much good and abundant kindness. For this reason I ask you to follow my example and be at peace with one another and refrain from quarreling and strife.
256. this is a wholesome and very nö-
This commandment, that he might cut off and abolish all cause of strife, and nought, that all should be buried and forgotten. Simeon was the foremost instigator of this sin, and Joseph saw that all the others would be a cause of trouble to him. Therefore he admonishes them to be careful and not to renew the grievous wound, which was already somewhat overgrown and healed, or to stir up a new quarrel; especially now that the whole matter is to be brought before and reported to the father, who will diligently investigate the cause of the whole affair that has taken place, until he is sure that Joseph is still alive and has come to such great honor and glory; He would certainly also ask how and by what means Joseph had come to Egypt, and who were those who had instigated this. Therefore he saw that Simeon and Levi would be accused and blamed before the others, and that it would follow that they would be disgraced by the Father. For this reason he also wanted to prevent the same, so that they would not cause themselves and the father any new displeasure and sorrow with their quarreling and complaining.
This is truly an example of the most perfect and ardent love, and of a very pure heart, that he so easily forgets and erases from his mind and lets go of all bitterness and revenge, and with the utmost diligence deals only with reconciling them among themselves and with Jacob, their father. The monks should also look at this and marvel at it, who otherwise look at nothing else, but only at the cheese and the stock of Jacob.
V. 25, 26 So they went up from Egypt, and lambed in the land of Canaan unto Jacob their father, and told him, saying: Joseph is still alive, and is a ruler in all the land of Egypt. But his heart thought very differently, for he did not believe them.
258. you will no doubt all come out with great glee with these words.
"Joseph is alive!" "Joseph is alive! But especially those who were innocent will have cried out in unison, as tears flowed down their cheeks with great joy, with a loud voice: "Joseph is still alive, and is a lord in the whole land of Egypt. And they could not think otherwise, for their father would soon believe their words. But Moses adds: "His heart thought much differently.
259. but the Hebrews dispute these words: vajaphag libo, and put them
in many ways. Some have given it thus: His heart has become soft. Others, such as Jerome, have rendered it as follows: He felt as if he had awakened from a heavy sleep. But it seems to me that I have reached the right meaning and the end, to which these words are directed and meant, from the consideration and comparison with other examples of the holy scriptures. For I think that these words mean the gesture that is common when we move our head or wave our eyes to indicate that we do not believe what has been said and that our heart is far from it; that we let ourselves think that it is not credible and even impossible; shake our head and say, "Ei, it is a fool's hiding, nothing will come of it. This is actually the Hebrew word, pug, which means to think differently and to think the opposite of what is said.
260. Rabbi Solomon comes very close to this explanation; for he interprets it thus: His heart escaped him, he held it much otherwise; it did not enter into him. I would have liked to give it thus: He respected it not; as in the prophet Habakkuk, 1 Cap. V. 4. it says, tapug thorah, the law must waver etc., as if the prophet wanted to say: Where is law in the world? It is not here. In our time, then, we may justly lament that injustice reigns everywhere in the world and has taken over. As it is commonly said in the German proverb: Gerechtigkeit ist todt, der Glaube leidet Noth. The same saying has now become quite true, and the jurists also say:
Judicium non venit ad victoriam. The right cannot come to that, that it may win. The law or right, as it is written in the books, teaches and admonishes what one should do, but nothing comes of the right. And in the 38th Psalm v. 9, where the usual Latin translation reads thus: Afflictus sum, et humiliatus sum nimis: I am afflicted and too much humbled, there is also indicated by the same word that it was different about him than before. Therefore we have given it in German thus: "It is quite different with me" than before, "and I am very crushed." As those who struggle with unbelief and despair, and cannot lift up their heart nor draw hope, are wont to sigh and lament. Item, so it is written in Jeremiah 2:18: "O wall of the daughter of Zion, let tears flow down day and night like a brook; cease not, neither let the apple of thine eye cease." Item Cap. 3, 49: "Mine eyes flow, and cannot cease; for there is no cessation." In the same passages is the Hebrew word pugath.
261 So also in this place, when Jacob hears the message that his son Joseph is still alive, he shakes his head, indicating that it does not seem credible to him, because he had been gone for two and twenty years, and if he had not perished in the meantime, he would have reported it to his father long ago. Therefore Moses adds with express words: "Because he did not believe them", that is, he considered it a lie, which they must have invented. His thoughts were, it would be nothing; because he did not believe it. As Habakkuk Cap. 1, 4. also says about the law: "Therefore it is not at all right, and no right thing can win", as if he wanted to say: Law is nothing, the right is gone.
Therefore Jacob also has no heart for this matter, which his sons brought before him. This does not mean that he has awakened from sleep, or that his heart has become soft, or weak, or despondent, as others interpret it; but it actually means that he does not want to accept it, and he even thinks the opposite.
V. 27, 28: And they told him all the words of Joseph, which he had spoken unto them. And when he saw the chariots which Joseph had sent to lead him, the spirit of Jacob their father was quickened, and Israel said: I am satisfied that my son Joseph is yet alive; I will go and see him before I die.
263 Now a long story was necessary to repeat the whole history from the beginning, how they came down to Egypt and how they fared there. For they will have revealed to their father all that he did not know before: how Joseph played with them and had them imprisoned twice; also how he prophesied with the cup; and all the rest together. Moreover, they will not have been able to keep silent about their sin. Therefore they asked their father to forgive their sin, because their act of selling Joseph was made known to all the brothers, who also told the same to their children and household; so that they detested their sin, humbly confessed it, and praised and glorified the great abundant grace and mercy of God that had befallen them.
In this way, the father learned how his son's condition was so strange and weird; and now there is also an obvious proof to clarify this, namely, the chariots that Joseph sent to fetch him, as well as the great magnificent gifts that no one else could send, except he who was lord over Egypt.
Because of this, his spirit came to life again, and because of the great joy he had when he heard that his son was still alive and had come to such honor, he gladly forgave and pardoned their sin, dropped all anger, was reconciled with them and received them into grace for Joseph's sake. But he does not forget the sins his sons committed, as will be seen hereafter, when he pronounces severe punishment on those who were chiefly guilty of them. For this is a divine rule: The sins shall be
1748 D. X, 4oo-tos. Interpretation of Genesis 45, 27. 28. W. n, WSS-W71. 1749
and we must forgive one another, so that God may also forgive us. But it is not always necessary to let up on the punishment.
But if I take God's word in such a way that I know that God is so gracious to me that He does not want to condemn me for sin, then it does me no harm at all if I am chastised or punished as an example to others; as the 118th Psalm v. 18 says: "The Lord chastises me, but He does not give me over to death.
This is what happened to Moses. Even though he was a holy man, he did not enter the promised land and had to suffer this ruthlessness of God, so that he said to him, "You will not enter the good land, even though you have done great miracles," as he himself relates in Deut. 3:23-26, where he says, "At that time I asked the Lord, saying, 'O Lord, Lord, you have raised up your glory and your strong hand to show your servant. Let me go, and see the good land beyond Jordan. "etc. "But the Lord said unto me, Let it be enough; tell me no more of it." For this is a great mercy and good deed, that God forgives sin and promises to be gracious and favorable to me. I do not want to harm or damage you, I do not want to destroy you; but so that you may always have a reminder of your sin before your eyes and that others may also be instructed by such an example, I must chastise you.
268 The same is taught by the example of Paul 2 Cor. 12, 7-9, who complains about the stake that was given to him in the flesh and about the angel of Satan who beat him with his fists: "For this," he says, "I confessed three times to the Lord that he departed from me. And he said unto me, Let my grace be sufficient for thee." Only cease to ask of me, this affliction is good for thee; "for my power is mighty in the weak:" I am not ungracious to thee. He therefore that believeth the same thing in his heart assuredly, and can think it that he hath a gracious and
He will easily despise all the power of the devil and the wrath and anger of the whole world.
269 So Jacob proved and showed his fatherly heart by forgiving his sons their sin, but they must not forget it. Therefore he is angry with them afterward and still punishes them for it, although he now spares them, since he was softened after the example of Joseph, which special kindness and grace they had all now experienced. And he is now overcome by their evidence, which they have attracted, that he is satisfied, saying, "I am satisfied that my son Joseph is still alive." I desire nothing more in this life, but that I may see Joseph, for whose sake I have been afflicted and crucified for two and twenty years.
For thus God tempts His saints in a wonderful way. He does indeed send them trials and all kinds of danger, but in such a way that he restores them and provides them with great, abundant comfort. As Jacob had given up all hope that his son Joseph was still alive; and since he had lost Rachel shortly before, and Leah and Bilhah had also died, he had spent his life at home as a widower in constant lamentation, and had managed the halls with the help of strangers. That had become sour enough for him over the two and twenty years.
Therefore, after such a protracted plague, there follows a great and excellent consolation, namely, that Joseph is not only still alive, but also a great ruler. Our Lord God can do this. And these are the works of our Lord God, which cannot be understood beforehand, because He does not let us see in the beginning how abundantly He can and will comfort us; but, as He says to Moses in Exodus 33:23, 20: "Thou shalt look behind me, but thou shalt not see my face; for no man shall live that seeth me."